Essays upon several moral subjects

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^ ir 2^^

^^^"t

/^re^

Section / ^/ ^ 7

UPON SEVERAL

^o^jal ^ubfects

In Two Parts, f-^^

Part I.

Upon Pride. UponCloaths. Upon Duelling.^
General Kindnefs. Upon the Office of a Chaplain.
Upon the Weaknefs of Human Reafon.

Part II.

Of Fame. OfMufick. Of the Value of Life. Of the
Spleen. OfEagernefsof Defire. OfFriendfhip.
Of Popularity, A Thought. Of the Entertain-
ment of Books. Of Confidence. Of Envy. Of the
Afped. Againft Defpair. Of Covetoufaefs. Of
Liberty. Of Old Age. OfPleafure.

By JEREMTXOLLIER, M. A.

Cfie Jfiftl) mitm.

LONDON:

Printed forRiCHARoSAREat Grays'Jnn*
Gate in Holhom, M DCC III,

THE

CONTENTS.

COme mijlahes concerning Converfation re--

^ moved. Page 5

The Grounds of Pride enquired into^ and Jl)ewn

to he founded in Self-Love^ and why. p. 5

The due Bounds of Self-Love briefly examined^

Tride defcrihed^ I . By way of Negation, p. 8
iXhe Pofitive Marks of it are laid down. p. i i
The principal Pretences to this Vice^ viz. Learn-
ings Nobility s Wealthy Power ^ and Beauty.

p. l5

The Pretences of Learning confidered. p. 17

The Office of Curates generally mifunder flood 5

the mi flakes about it reBified. P« 29

The depr effing their Char aUer^ and flraightning

them in point of Maintenance ^ of ill Confe--

quence to Religion. P* 3 2^

The cafe of Nobility confidered. P* 53

Nobility divided into Hereditary or Acquired.

. P- 55

The Privileges of Antiquity ex amifted. p. 59

Families generally raifed either by Commerce^
Arms^ or Learning. P* ^9

A 2 Tht

The Contents.

The pretences of Commerce inquired wto^ where
likewife thofc of Wealthy are occafionally
handled. p. 70, 71

The Merit of Arms debated. p. 75

The Advantages of Learnings and Arms com-'
pared. p. 75

The Plea of Beauty argued^ and that of Acquis
red Nobility. p. 33

The difference between Pride and Magnanimity.

p. 89

The jujl Advantages of Nobility. P» 9 1

Some of the unhappy Confcquences of Pride
hinted. p, ^^

t o

T O T H E

READER.

IEaJily forefee Jome People mil be
difobliged with the Freedom of thefe
Papers^ and think themfehes treats
ed with too little Ceremony ; But unlefs
they can difarm their pretended Adwrfary^
and confute his Arguments^ I would dejire
them by all means to [mother their Refent-
ments : For as bad us the World Is^ to ap^
pear in defence of Pride^ and turn Adm^
cate for the Deml^ looks like an untoward
fort of an Employment. However to fweet-
en their Humour ojs much as may be^ they
may pleafe to confider that there was no good
to be done in this Cafe without plain deaU
ing ; ThU Malady of all others mufi be well
examined^ otherwije it^s in mm to expt&
a Cure. ^Tu to no purpofe to declaim m
general againfi a Proud Man^ and to giz^e
him a gteat many hard Names ; for unlefs

you

To the Reader.

you point dire&ly upon his Vice^ difiinguijh
its Nature^ and difcover the weaknefs of
that which he builds upon^ Every one will be
jure to avoid the Charge^ and parry againji
the Application, Farther^ to abate their
Cenfure^ 1 think it not improper to acquaint
thevi that here are no particular Chara&ers
attempted^ nor is there the lead intention to
provoke or expofe any Perfin Living. Be-
Jides when a Piece like this is drawn from fo
many different Face^; the mixing of Fea-
tures and Complexions^ will keep the Ori-
ginals from being difcover d. In Jhort^ the
Defign of thvs fmall Dijcourje Is only to
make Men more ufeful and acceptable to So-
ciety^ and more eajy to themfelves then they
generally are : And that thofe who over^top
their Neighbours upon any con/iderable ac^
count y may manage their Advantage with
that Modejiy and good Humour^ that none
may have any juji occajion to wijh them lefs.

THE

THE

CONTENTS.

PART I.

I

P- 95
115

1. T TP on Pride. Page

2. V^l. Z)pon Cloaths. p. <

3. VponDHelling. p. i^^

4. ZJ/?(?« General Kindnefs. p. 147

5. ZJ/?(7« the Office of a Chaplain. p. 177

6. Upon the Weaknefs of Human Reafon.

p. 239

PART II.

I- {^FFame. Page 1

2. KJ OfMufich p 17

3. 0//Ae Value of Life, p. 27
4- Of the Spleen. p. 55

5. OfEagernefs ofDeJtre. p. 41

6. Of Friendjhip. p. 4^

7. Of Popularity. P* 71

8. A Thought. V' 77

9. 0//^e Entertainment of Books. p. 97

10. Of Confidencec p. 101

II. 0/

The Contents.

11. Of Envy. p. 107

12. OftheAfpeS. p. 121

13. Againji Defpair. P- 129

14. OfCovetoufnefs. P- ^35

15. Of Liberty. p. 1 51
i6. Of Old Age. J. 157
17, 0 Pleafure. p. 189

TO

Moral Effay

UPON

PRIDE,

I N A

CONFERENCE

BETWEEN

Vbtlotimm and Vhildethes,

Vh'tlot. '^~\HilaUthes, I am glad to fee
you,though you are fo wrapt
up in Speculation that I
fcarce knew you at firft

figbt ; pray why fo Thoughtful ^ you don't

ufe to have fo much Philofophy in your

Face.

B PkiUL

A Moral Essay

FhiUL I have a particular reafon to look
a little pretendingly at prefent 5 therefore I
hope you will excufe it.

Philot. With all my Heart ^ for I fuppofe
you will not make a Praftice of it : But
whatever Emergency you may be under, I
would advife you to aippear in your old
Shape again 5 for in my Judgment that con-
templative Figure does not become you.

Philal. I am forry to hear Thinking agrees
fo ill v/ith my Conftitution ^ but I hope this
Alteration does not arife from any natural
Antipathy I have to Senfe 5 but from the
Hnacceptablenefs of the Subjeft I am upon.

Fhilot, Pray if it be not too free a Quefti-
on. What were you mufing upon ?

Philal. Why laft night I happen'd to light
npon an overgrown Fop, who plagued the
Company withfuch an impertinent Hiftory
of his Quality and Performances, and was
fo vain and infolent in all his Behaviour,
that as foon as I was delivered from him, I
had a plentiful occafion to confider the \m-
ireafonablenefs of Pride :, which is the pre-
fent Employment of my Thoughts : And
upon a full View, I find fo much FoIIy,and
ill Humour, and Monfter in the Compofiti-
on of this Vice, that I am aftiamed, and al-
nioft afraid, of the Idea I have raifed.

Phrlof. 'Tis fomewhat hard you can^t
ftand the Charge of your own Imaginati-
on;

upon PRIDE. 5.

on 5 But though I fliall not difpute your
Courage, yet I much queftion your Morti-
fication.
Philal. The Reafon of your Cenfure >
Philot. Becaufe I have obferved, it's but
a bad Sign of Humility to declaim againft
Pride 3 for he that is really Humble will be
unconcerned about Refpeft and Applaufe 5
fuch a Perfon values himfelf upon nothing
but his Confcience and Integrity 5 and
therefore the haughtinefs of another can-fi
make him uneafy 3 fo that if he finds him-
felf wince upon the Account of Negleft, he
may be pretty well affured he has a Sore
Place.

Philal. I think you are fomewhat out in
your Notion of Humility 3 for that Virtue
does not make us either fervile or infenfible ^
it does not oblige us to be ridden at the
Pleafure of every Coxcomb : We may fliew
our diflike of an imperious Humour, as
well as of any other foolifli Aftion ^ both
for the Benefit of Others, and in Vindica-
tion of our own Right.

Philot. I am glad to hear this Concelfion
from you 5 becaufe from hence it follows,
that a Man may have a juftEfteemof him-
felf without being Proud : Now if this Ob-
fervation was remembred and rightly a p-
plyed, Men would not be fo Cenforious in
this Point, nor miftake their own Pride for

B 2 thdt

4 A MoR AL Essay

their Neighbours fo often as they do. For
inftance, a Man whom the Law has made
my Superiour, may take notice of his Qua-
lity if he pleafes 5 but this can t well be
done except he makes me an Abatement of
the Regard he receives from me 5 therefore
I ought not to interpret the Referve or Fa-
miliarity of his Carriage, as a Negleft 5 for
provided he keeps within his Proportion,
he Challenges nothing but his own 5 fo that
if I am difpleafed, the Pride lies on my fide,
for afFefting to have an equal Regard paid
to Perfons who are unequal.

Philal. I have nothing to Objeft againft
the main of your Difcourfe ^ and conceive
that the beft way to know whether we are
Guilty or not, and to prevent charging this
odious Imputation unjuftly upon Others, is
to State the nature of Pride, and to enquire
into the Grounds of it.

Philot. I confefs this is the way to Pinch
the Queftion^ therefore let what will come
of it, I will ftand the Teft of your Method,
though I am afraid you will fay fome unac-
ceptable Things.

Philal. Suppofel do; if theSubjeft leads
me to it, the fault is not mine; But to
come to the Point : Pride has a very ftrong
Foundation in the Mind 5 it's bottomed up-
on Self-love.

Pb'ilat.

upon PRIDE. 5

Pkilot. Then I find there is fomewhat to
Work upon. —

Philal. Pray give me leave, I fay Pride
is originally founded in Self-love 5 which is
the moft intimate and infeparable Paffion
of Humane Nature. The Kindnefs Mca
have for themfelves, is apt to put them up-
on over-valuing their own Things : which
Humour unlefs checked in time, will make
them take moft delight in thofe Circumftan-
ces and Aftions which diftinguifli them
from their Neighbours 5 and place their
fuppofed Advantages in the beft Light.
Now this Defign is beft purfued by being
Mafter of uncommon Excellences ^ which
though defired by all, are poffeffed but by
a few 5 for the rarenefs of Things raifes
their Efteem, and draws a general Admira-
tion. And their defire of being diftinguifti-
ed, is one reafon why they love to keep the
Odds in their own Hand, and to make the
Diftance between themfelves and their
Neighbours as Wide as may be ^ which of-
ten runs them upon a vain, and tyrannical
Oftentation of their Power, Capacity, &e.
For this magnificent Difcovery makes the
Difference between them and their Neigh^-
bours more Apparent 5 and confequently,
occafions their own Greatnefs to be the
more remarkable.

B ? Thllot.

6 A MoR AL Essay

Pifilof. I think you have faidfomething
very remarkable 5 and I don't know but
you may growConfiderable by it^ if you
can prove your AjTertion.

P/jilaL Pray what rifing Doftrine have
I laid down?

Philot. You fay that Pride is founded in
Self-love, which is an unfeparable Paflion
of Humane Nature ^ from whence I gather,
that it's impoflible for a Man not to be
Proud, becaufe it's impoflible for a Man not
to love himfelf. We are like to have an
admirable Prefervative from you at this
Rate,

PhilaL Not fo faft : If you had attend-
ed to the Whole, you might have obfer-
ved, That by Self-love I meant the Excefles
of it.

Philot. I thought a Man could not have
loved himfelf too well.

PhlUL If by loving you mean wifliing
himfelf Happy, I agree with you 5 for we
may, or rather we muft defire to be as Hap-
py as is poffible ^ provided it be without
Prejudice to another. But then, if Efteemis
underftood by Love, it*s eafy ( without
Care ) to exceed in our own behalf 5 and
^n this Senfe we certainly do love ourfelves
too well, as often as we fet an over-pro-
portioned and unufual Value upon any
Thingj becaufe it's our own, as if our Fond-

nefs

uponVRlDE.

nefs and Partiality was the true Standard of
Worth 5 and we had the Faculty of turning
every thing we touch into Gold.

Philot. I will not Conteft this Point any
farther with you 5 but as I remember you
ftarted another Paradox, by intimating,
that it was a fign of Ambition to efteem
any Excellency the higher for being un-
common : Now fince the Value of an Ad-
vantage is inhanced by it's Scarcenefs, and
made more Reputable to the Owner ^ I
think it fomewhat hard not to give a Man
leave to Love that moft which is moft Ser-
viceable to him.

Fhilal. So it would if he had no Body to
Love but himfelf 5 but fince heis both obli-
ged and naturally inclinable to univerfal
Benevolence, this alters theCafe : For he
who Values any thing the more for being
uncommon, will defire it (hould continue
fo : Which is no kind Wi{h to his Neigh-
bours ^ and is an Argument that a Man does
not delight in an Advantage fo much for it
felf, as for the Comparifon ^ not fo much
for it's own irrefpeftive Goodnefs, as be-
caufe others want it. Now it affords a
more generous, and I believe, a more tran-
fporting Pleafure, to converfe with uni-
verfal Happinefs , though we make no
greater Figure in it, than the reft of our
Neighbours?, than to be gazed at, and ad-

B 4 mirei

8 A Moral Essay

mired by a Crowd of indigent andinferiour
Peorle.

PhHot. The World does not feem to be
c i your Opinion 5 however I will let your
Argument pifs, for the good Nature of it.
But after all let me tell you, though I have
no Mind to be counted Proud, yet I have a
ftrong Fancy for my felf : and therefore if
you will not allow me to be Civil to my
Perfon, we might e'en as good Difpute no
farther 5 for —

PhilaL Don't trouble your felf, if your
Terms are Moderate , we'll never break off
upon that Score ^ therefore I will offer at a
fhort Negative Defcription of Pride 5 in
which if it's poffible, I will give youSatif-
faftion.

Philot, Pray let us fee how Liberal you
will be.

Philal. Firft, It's no part of Pride to be
Confcious of any Perfeftions we have, whe-
ther Intelleftual or Morale for this is in ma-
ny Cafes neceffary, and impoflible to be
avoided. He that is Wife or Learned mufl:
know it, otherwife he can't underftand
when he judges TrueorFalfe^ nordiftin-
guifh difficult and noble Speculations, from
trifling and vulgar Remarks: nor tell when
heads Rationally or not. Now a Man that
is ignorant of thefe Things, can neither be
Wife npr Knowing : Therefore as he that

upon PRIDE. 9

has a juft and vigorous Senfe of the Magni-
tude, Diftance and Colours of Objefts,
muft conclude that he has Eyes whether he
will or not 5 fo thefe Perfeftions of the
Mind difcover themfelves by their own
Light : The Poffeffour can no more be Ig-
norant of them, than he can doubt of his
Exiftence when he is Awake. To give one
Inftance more : How can any Perion have
true Fortitude, who does not know how
far he ought to Hazard himfelf^ and where-
in the Bafenefs of Cowardife confifts? So
that to affirm a Man may be ignorant of his
ownConfiderablenefs, is to make him Wife
and Great, and Good by Chance 5 which
is a Contradiftion to the Excellences fup-
pofed in him.

Pkilot. Right. And fince I like the
Franknefs, and Tendency of your Argu-
ment, Til try if I can Reinforce it ; I fay-
then, fuppofing it was Poffible for a Man
to be ignorant of his good Qualities 5 it
was by no Means convenient : For if he
carried fuch a Treafure about him, with-
out knowing how well furniflied he was ^
it*s fomewhat hard to conceive how he
could either Improve or Ufe it : If it lay
thus clofe, it would be little better, than a
Mineundifcovered:;, for which neither the
Owner of the Ground, or any Body elfe,
are ever the Richer.

PhiUl.

lo A MoR AL Essay

PhiUL You fay well, and therefore I
fhall venture in the fecond place to affirm.
That as we may be acquainted with our
own Accomplilhments, without being guil-
ty of Pride, fo neither is it any Branch of
this Sin to difcover, that they are greater
than fome of our Neighbours enjoy. If
wchavea real Advantage over another, it*s
no Sin to be fenfible of it 5 to apprehend o-
therwife, is to judge contrary to the Rea-
fon of Things 5 when the Cafe is plain,
we may believe we have more Honefty,
Senfe, &c, than fome others : This is as
allowable as it is for us to think, that we
have better Complexions than Moors, and
are Taller than Pygmies.

Philof. Can you go on ?

Philal. Yes, Vm not afraid to add 5
Thirdly, That we don t fall into the Sin of
Pride, by being delighted with thofe Ad-
vantages of Mind, Body or Fortune, which
Providence has given us 5 thefe things in
the very Notion of them are fuppofed to be
Beneficial. Now it's natural and neceffary
for us to be pleafed with the Enjoyment of
that which is good 5 of that which is agree-
able to our Faculties, and an Advancement
of our Nature : To fpeak ftriftly. When the
Faculty and the Objeft are rightly propor-
tioned, Satisfaftion follows of Courfe •-, and
it'sasimpoffibleforus not to be pleafed, as it

i§

upon PRIDE. ,1

is for Fire not to afcend. Farther, if we are
not allowed to take any Satisfaftion in our
Condition, we are not bound to give Cod
Thanks for it 5 for we are not obliged to be
Thankful for that whiclidoes us no good :
But nothing can do us any good, except it
be by giving us a Pleafure either in Hand
or in Profpeft. Fourthly, It is no part of
Pride, to be more pleafed with having au
Advantage ourfelves, than by feeing one of
the fame Value poffeffed by another.

Fhilot. Make this out, and you will ob-
lige me.

Philal. Very well : I prove my Propo-
fition thus. Firft, Becaufe that which is in
pur Poffeflion, or incorporated into our Ef-
fence, is always in our Power 5 and ready
to be made ufe of when we think fit. But
that which belongs to another is often at a
Diftance, and out of our Reach 5 and cant
be communicated to us, though the Owner
was never fo willing. Secondly, It muft
be more agreeable to be Mafter of any Per-
feftion our felves, than to Contemplate one
of the fame Nature in another 5 becaufe
every one is more certain of the kind In-
clination he has to himfelf, than he can be
of the AfFeftion of any other Perfon
whatever: That I will be always kind to
my felf, I am as well allured of, as that I
have a Being 5 but that another will be fo,

i§

17 A Moral Essay

is impoflible for me to know : And there-
fore let a Man be never fo Good-natured^
it muft be fomewhat more Satisfaftory to
him, to fee himfelf well furnifhed in any
kind, than his Neighbour. Thirdly, That
whicliisour Own, and in our Nature, we
have the moft intimate and vigorous Senfe
of ^ for thePrefenceofany defirable Ob-
jcfl:, we know is more Acceptable ard En-
tertaining, than either the Notion or Pro-
fped of it : Poffeflion gives us the Life of
the Thing ^ but Hopes and Fancy can fur-
nifh out no more at the beft, than a Fi-
gure finely Drawn. So that, for Example,
let a Man be of never fo generous and dif-
interefted a Spirit, yet it's Natural for him
to be better pleafed with being Rich him-
felf, (if he has any Value for Riches) than
in having the bare Idea of an Eftatc : Be-
fides, as lobferved, that which is our Own,
is always at our Difpofal, and does notdc-

Eend upon the uncertain Inclination and
[umour of Another.

Philof. Very comfortably argued : I
find then by your Difcourfe, that a Man
may without Vanity be pleafed with his
Circumftances 3 and have good Thoughts
of himfelf too if he deferves it. Now
fome People are fo unreafonable, that they
will neither give Men leave to Love, nor
Underftand themfelves 5 if they are Con-

fciou^

upon PRIDE. I J

fcious of any commendable Quality, they
muft be fiire to lay it out of the Way, that
they may not fee it : Nay, if a Man has
taken never fo much Care to make himfclf
Infignificant, in Order to the promoting of
Humility ,they will fcarce let him know he
is good for nothing 5 for fear he fliould
grow Conceited of his Virtue. But I per-
ceive you are not fo ftrait-laced, and pe-
dantick in your Notions. Therefore if you
can recover us no more Ground, let us
know direftly what Pride is 5 and be as fair
as you can.

Philal. Why Pride in the plainefl: Words
which I can think of, is too high an Opi-
nion of our own Excellency.

Philot, How fhall we know when we
over-rate our felves ?

PhiUl. That is a very feafonable Quefti-
on, and abfolutely neceflary to the State of
the Cafe : Therefore I fliall lay down fome
indifputable Marks of this Vice 5 that when-
ever we fee the Tokens, we may conclude
the Plague is in the Houfe.

PInlot. Let us hear your Dlagnofticks.

Philal. Firft, Then we may be affured
we have this Difeafe, when we value any
Perfon chiefly becaufe his Advantages are
of the fame Nature with thofe we Enjoy ^
neglcfting Others who have an equal Right
to Regard, only becaufe their Privileges

are

14- ^MoralEssay

are of a different Kind from our own. For
inftance. When Men who derive their Con-
fiderablenefs from the Sword, the Gown^
or their Anceftours, think none worthy
their Efteem but fuch as claim under their
own Pretences ^ in this Cafe it's evident, it
can be nothing but Partiality and Conceit^
ednefs which makes them give the Prehe-
minence.

Secondly, We may certainly conclude our
felves infefted with this Vice, when we In-
vade the Rights of our Neighbour -^ not up-
on the account of Covetoufnefs,but of Do-
minion ^ only that we may have it in our
Power to create Dependencies, and to give
another that which is already his own.

Thirdly, When Men don t meafure their
civil Advantages by the Laws of their Coun-
try, but by their own Fancies, and the Sub-
millions of Flatterers 5 this is another infal-
lible Sign they are Proud.

Fourthly, To mention no more. When
Men love to make themfelves the Subjeft of
Difcourfe : To con over their Pedigrees,
and obtrude the Blazon of their Exploits
upon the Company 5 this is an Argument
they are overgrown with Conceit 5 and ve-
ry much fmitten with themfelves.

Philot. Though I think you have hit the
Symptoms pretty well, yet except they are
marked fomewhatmore diftinftly, 'tispof-

fibk

uponVRlDE. 15

fible for a Man to have moft of them with-
out being e'er the wifer. For unlefs we are
able to draw up a juft State of the Degrees
of Merit, we can never take the true Height
of our Pretenfions 5 and being in this Un-
certainty, it's odds if Self-love does not
make us determine to the Prejudice of our
Neighbours. Now I would gladly know
how we muft go to work, to be fufficiently
informed in this Point.

PhiUl. We muft endeavour to get right
Apprehenfions of the feveral Excellences
of Humane Nature 5 and what Proportion
they hold to each other : In order to the
affifting our Judgment in this Cafe, I ftiall
lay down thefe general Rules.

Firft, Thofe Advantages wjiich fpring
from our felves 3 which are the EfFefts of
our Power and Courage 5 of our Induftry
orUnderftanding, are more valuable than
thofe which are derived, and borrowed 5
becaufe they are a Sign of a Richer and
more Aftive Nature.

Secondly, Thofe Qualities which are moft
ufeful ought to have the Preference : For
fince Acknowledgments ought tobefuitable
to the Nature of Benefits received, thofe
who have the largeft Capacity of Obliging,
may fairly Challenge the Preheminence in
our Efteem 5 and therefore in the third
place, The Duration of an Advantage

ought

i6 A Moral Essay

ought to be confider'd ^ and that which has
the firmefl: Conftitution, and is moft likely
to continue, ought to be preferr'd to Others
which are brittle and fhort-Iived. Thefe
Rules carefully apply*d, will fliew us how
far our Pretenfions to Regard are fhort of,
or exceed other Mens ^ and fo prevent an
over-weening Opinion of our felves. How-
ever, we are to obferve, that outward Re-
fpeft ought to be given according to the
Diftinftions of Law 5 and though a Man
may happen to be very Defcftive in Point
of Merit, yet we ought to take notice of the
Value Authority has fet upon him.

Philot. Give me leave to put in a Word,
which is to tell you, that though I am not
fatisfied with your Inftances, yet I am glad
to find you will allow us different Degrees
of Worth. I was almofl: afraid you would
have fet all Mankind upon a Level.

PhilaL To deliver you from fuch Ap-
prehenfions, I freely grant you, that the Di-
ftinftions of Quality ought to be kept up for
the Encouragement of Induftry, and the
fupport of Government. I hope, now you
have the Reafon of my Conceffion, you
will not be fo Sufpicious for the future.

Philot. No, not till you give me a farther
Occafion ^ Efpecially fince the Inference of
your Difcourfe is not unacceptable 5 from
whence it foUoweth, That when a Man

fees

upon PRIDE. 17

fees plainly that he has the Advantage of
his Neighbour, he may let him underftand
fo much without any Offence to Humility^
PhiUt. No doubt of it 5 efpecially when
his Station is Publick: But then the Difco-
very of his Superiority ought to be managed
with a great deal of Art and good Natiare 5 .
to which we are oblig d not only in point
of Complaifance, but Juftice : For though
there is often a real difference between one
Man and another, yet the Party who has the
Advantage ufually magnifies the Inequality
beyond all Senfe and Proportion. Men don't
confider that the great Privileges of Humane
Nature are common to the whole Kind 5
fuch as being equally related to God and
Adam^ Reafon and Immortality, the fame
Number of Senfes, and much of the fame
Perfedion and Continuance. And as for
thofc Things which are the peculiar Advan-
tages of a few ^ they are either acquired and
enjoyed by the ftrengtli of thofe general
Ones I have mentioned, or elfe they are
foreign, and in a great Meafure Chimeri-
cal 5 and therefore can be no real Enrich-
fnents of our Nature : They are often no
more than the Bleffings of Chance, of Flat-
tery, and Imagination 3 and though they
may {et us upon higher Ground, yet they
tan add nothing to the true Stature of out
Being i But toCombate this Vice more fuc-

€ cefsfully^'

i8 A Moral Essay

cefsfully, we'll examine it's mofl: plaufible
Pretences, and fee if we can difcover the
Weaknefs of them.

Philot. What Pretences are tliofe ?
Philal. I mean Learning, Nobility, and
Power 5 for thefe you know are accounted
the brighteft and moft diftinguifhing Ad-
vantages. But though they ought all to be
confidered, yet Ibelieve there is much more
Weight laid upon them, than in ftrift Rea-
son they will bear.

Philot. You talk as if you were retained
by the Mobile, and had a Mind to bring us
back to our Original State of Ignorance and
Peafantry,

PhiUL I tell you once again, you are
much miftaken. I have no defign to leffen
the Value of any Man's Honour, or Under-
ftanding; LetPeople have as much Senfe and
Quality as they pleafe 5 provided they dont
grow troublefome and ridiculous about it.

Philot. I fomewhat fafpeft you have a
Mind to engrofs this Vice of Pride to your
felf. This fort of Difcourfe looks like de-
claiming againft Arbitary Power ^ where
the fharpeft Invedives are commonly made
by the moft enterprifing, and unmortified
Men 5 who are only Angry that they are
not pofTefTed of that Abfolutenefs Them-
felves which they endeavour to render Odi-
ous in Others.

PhilaL

upon PRIDE.

Philal. You are fomewhat fmart ! How-
ever let me tell you, if I have any fuch Pro-
jcft as you Imagine, you have me upon a
fair Dilemma. For, if myReafonsagainft
Pride hold good, they will ftandupon Re-
cord againft my Self ^ which I fuppofe will
be no undcceptnble Revenge for you : If
they areinfignificant, you will have the Di-
verfion of Laughing at the Folly of the At-^
tempt : And which is more confiderable,
you may keep your good Opinion of your
Self into the Bargain.

Philot. Pray begin your Attack as you
think fit, and for Difpute fake, I'll try how
far I can maintain the Ground againft you.

Philal. Firft then, Learning ( to begirt
there) and High Conceit agree very 111 to-
gether : For a Man of Letters may have a
clear Notion of the Stupidnc^s and Defor--
tnity of this Vice ^ and being better ac-
quainted with the Frame and Paffions of hu-
mane Nature, he can't choofe but difcover'
how unacceptable it muft make him to all
Mankind. Befides, he is fupposM to know,
that nothing in ftrift Reafon deferves a true
Commendation, but a right ufe of the Li-
berty of our Will 5 which is in every Ones
Power to manage to Advantage.

Secondly,Learning gives us a fuller Convi-

ftion of the Imperfeftion of our Nature 3

which one would think might difpofe us to

• C a Modefty.

20 A Moral Essay

Modefty. The more a Man knows, the more
he difcovers his Ignorance. He can fcarce
look upon any part of the Creation, but he
finds himfelf encompafied with Doubts and
Difficulties. There is fcarce any thing fo
Trifling, or feemingly Common, but per-
plexes his Underftanding 5 if he has but
Senfe enough to look into all the Objeftions
which may be raifed about it. He knows
he has a Being, 'tis true 5 and fo does a Pea-
fant : But what this Thing is which he calls
himfelf, is hard to fay. He has reafon to
believe, that he is compounded of two ve-
ry different Ingredients, Spirit, and Matter 5
but how fuch unallyed and difproportioned
Subftances fhould hold any Correfpondence,
and Aft upon each Other, no Man s Learn-
ing yet could ever tell him. Nay, how the
Parts of Matter cohere^ is a Queftion which
it's likely will never be well anfwer'd in this
Life. For though we make ufe of the fair-
ed Hypothefes^ yet if we purfue the Argu-
ment home, we fliall go nigh to Difpute a-
way our Bodies, and Reafon our felves all
in Pieces. Infomuch, that if we had no-
thing but Principles to encourage us, we
might juftly be afraid of going abroad, left
we fhould be blown away like a Heap of
Duft : For it's no Solution to fay, the greater
parts of Matter are connefted with hooked
Particles^ for ftill the Difficulty returns.

How

upon PRIDE. 21

How thefe Hooks were made > ^i/h cufto-
diet ipfos Cuftodes .■? What is it that faftens
this Soder, and hnks thefe Firft Principles
of Bodies into a Chain > And as the more
refined Underftandings know little or no-

S"§ P^.*^^^'"^^'''^*' ^"'^ of tli^ material
World ; fo upon Enquiry, we fliall find them
as Defeftive in their Skill about Moral
Truths : ( excepting thofe who are taught
by Revelation ^ which fupernatural Dif-
coveries the unlearned are capable ofunder-
ftanding, as far as their Happinefs is con-
cerned.) Thofe who made Laws in their re-
fpeaive Countries, we have reafon to be-
lieve had their Minds polifhed above the
Vulgar rate : And yet we fee how unaccount-
ably the publick Conftitutions of Nations
vary. The 'Ptrfiam and Athemam allowed
Inceft 5 the Lacedcmomans, Stealing ; and
fome Indians Herodotus mentions, ufed to
bury their beft Friends in their Stcmacbs In
ihort the Rules of Decency, ofGovernmrnt
of Jufticeit felf, are fo different in onePlace
trom what they are in Another, ^o Party-
coloured and contradiftious, that one would
almoft thmk the Species of Men Altered ac-
cording to their Climates; and that they
had not the fame Nature in common. One
would almoft think, that Right and Wron-^
Jay rather in the Fancies of Men, than in
the Reafon of Things ; and was bounded

more

1? A Moral Essay

more by Seas and Rivers, than by any un-
alterable Limits of Nature 5 that Virtue and
Vice were Minted by the Civil Magiftrate^
and like Coins, would pafs for Currant on-
ly in his own Dominions. The Heathen
Philofophers may fairly be granted, to
have as good pretences to Learning, as
any other fort of Men among them : And yet
we may obferve from TiJ/j and Laertins^
what a fmall Proportion of folid Know»
ledge they were Matters of ^ how ftrange-
]y did they differ in Matters of the high-
efl: Import ? how eagerly did they Difpute,
and not without Probability on both Sides:
Whether there was any thing certain?
Whether the Criterion:! of Truth and Falfe-
hood were clear and indubitable, or not?
Whether the Government of the World
was CaRial, Fatal, or Providential ? How
rnany Sumtnum Bmums have they Prefen-
ted us with 5 Some of them only fit to en-
tertain a Brute \ Others Noble enough for
a Spirit of the higheft Order ? It were te-
dious to recount the Differences one Seft
liad with another^ their Inconfiftences with
themfelves, and the ridiculous and ill-fup-
ported Tenets forne of the moft famous
of them have held : Infomuch that T;///^'
takes notice, that there was no Opinion fb
abfur4, but was held by fpme Philofophtr
pr othero Tis true^ they could Wrangle aqd

Harangue

upon PRIDE. 23

Harangue better than the Common Peo-
ple 5 they could talk more plaufibly about
that they did not underftand 5 but their
Learning lay chiefly inFlourifh, and Terms,
and Cant ^ for as for any real Improve-
ments in Science, they were not much
Wifer than the lefs-pretending Multitude.
Indeed the more Modefl: of them would
confefs, That the chief ufe of Learning
was to give us a fuller Difcovery of our
Ignorance 5 and to keep us from being Pe-
remptofy and Dogmatical in our Determi-
nations. Now one would imagine, the
more intimate Acquaintance we had with
thelmperfeftions of our Nature, the greater
Reafon we (liould have to be Humble. Is
weaknefs a proper Foundation to Ereft our
Lofty Conceits upon? Indeed he that has
not theLeifure or Capacity to examine how
it's with him, may be fondly perfuaded to
fancy himfelf fome Body 5 and grow Vain
upon the kind Prefnmption : But for a Man
to be Proud who candemonftrate his own
Poverty, is little lefs than Madnefs.

Philot, If the Cafe (lands thus, to make
all fure, we had heft get an Order to Burn
the Twenty Four Letters, and hang up
CadmMs in Effigie 5 for—

Philal. Pray don t interrupt me, and I
will try if I can give you a little Eafe.
Granting therefore^ a$ we may, thatLearn-

C 4 ing

^4- JMoralEssay

ing does give fome Advantage 3 and that
pur Underftandings are really enriched by it §
yet in regard we have but a few Principles
to build upon, the greateft part of our
Knowledge muft confift in Inferences §
which can't be wrought out without great
Labour and Attention of Mind ; And when
we are at any diftance from felf-evident
Truths, the Mind is not only perplexed
with theConfiderationofa great many Cir-
cumftances, but which is worfe. Forgetful-
nefs, or Miftake in the leaft of them, fru-
ftrates our whole Defign ^ and rewards us
with nothing but Errourfor our Trouble.

Nov/ he that is fo liable to be impofed
ppon, who rifes but by Inches, and en-
riches himfelf by fuch flow and infenfible
Degrees 5 *tis a Sign that his Stock was ei-
ther very fmall, or that he is unskilful in the
management of his Bufinefs 5 and therefore
he has noreafon to be proud of what he has
gotten : Befides, it's an humbling Confider-
ation to reflecb what Pains we are obliged
to take to Mufter up our Forces 5 and to
make that little Reafon we have ferviceablec
How faft does Obfcurity, Flatnefs and Im-
pertinency., flow in upon our Meditations ?
-Tis a difficult Task to talk to thePurpofe^
and to put Life and Perfpicuity into our
Difcourfes i Thofewho are mod ready and
Inventive^ have not their beft Thoughts
*■' "^""^^ "" " '" '' ' wp"

upon PRIDE. a5

nppermofi: : No, they muft think upon the
Stretch 3 ranfack, and turn over the Mind,
and put their Imagination into a kind of
Ferment, if they intend to produce any
Thing extraordinary : So that confidering
the Trouble, and almoft Violence we are
put upon, one would think that Senfe and
Reafon was not made for Mankind ^ and
that we ftrive againft our Natures when we
pretend to it.

Pkilof. Well ^ What though our Minds
were poor, and unfurnifhed at firft 5 Is it
any Difparagement to us to have more Wit
than we were Born with > What though we
can t ftrike out a Science at a Heat, but are
forced to polifh our felves by Degrees, and
to work hard for what v/e have > The lefs
we were affifted by Nature, the greater Com-
mendation it is to our Induftry ^ and our
Attainments are fo'muchthe more ourown.
And fince v:q have thus fairly diftinguiflied
our felves by Merit, why fhould we feem
unapprehenfive of our Performances ? Since
we have paid fo dear for the Improvements
of our Underftanding, and our Advantages
are gained with fo much Difficulty, what
harmis it to make our befl: of them ? Why
fhould we not oblige the Negligent to Di-
ftance and Regard 5 and make thofe who
are younger or lefs knowing than our felves,
fenfible of their Inferiority >

ThiUU

a6 ^ M o RA L Essay

Phildl. I agree with you, as I have al-
ready hinted, That a Man may lawfully
maintain his Character and juft Pretences
againft B^udenefs and Ignorance 5 efpecially
when the Publick Good is concerned in his
Reputation. But when he afts a Private
Part, and Converfes with People of Senfe
and Modefty, he fhould give them but ve-
ry gentle Remembrances of his Preroga-
tive : His Opinion of his own Worth
fhould but juft Dawn upon them ; and at
themoft, give them but an obfcure and re-
mote Notice, that heexpefted any fingular
Acknowledgment : He fliould take the Re-
fpeft that is paid him, rather as a Pre-
fent than a Debt^ and feem Thankful for
that which is his own : But to be Stiff and
formally referved, as if the Company did
not deferve our Familiarity 5 to be Haugh-
ty and Contemptuous, and to make fcanty
and underproportioned Returns of Civility ;
This is a downright Challenge of Homage 3
and plainly tells People, They muft be ve-
ry Mannerly : 'Tis in efFeft to fay 5 Gen-
tlemen, I have more Learnings and have
done the Publick greater Service than you 5
and therefore I expeft to be confidered for
it : You may poffibly fay. That I have
more Preferment too, and am paid for my
Merit in Mony 5 but that ftiall not ferve
your Turn : For except you (hew your

fdves

upon PRIDE 27

felves very Dutiful, I (hall give you broad
Signs of my Diffatisfaftion 5 and never let
you have the Honour of Converfing with
me again. Now fach a Man, if he went
much abroad, would plague Mankind more
with his Company, than he could Oblige
them with his Writings 5 though they were
never fo confiderable. Such People {eem to
owe their Parts to their ill Temper : Their
Induftry is Malicious .3 and they have taken
pains not fo much to Oblige the World, as
to get an Opportunity of Trampling upon
their Inferiours. Had they been good-na-
tur'd, they would have been as dull and in-
fignificant as their Neighbours. But their
imperious Carriage is jufl: as reafonable, as
it would have been for the old Athlet£ to
have drudged hard in Eating and Exercife,
that they might employ their Bulk and Afti-
vity in bcatins; every one who was weaker,
and lefs skilful than themfelves.

Phllot. By your Difcourfe you feem to
mjftake the Matter 5 and not to v/eigh things
rightly. Tis not Superiority that thcfe
Gentlemen of Learning are fo Solicitous
about ^ 'tis not Perfonal Advantage whicii
rliey chiefly intend by their Refervednefs :
They have, no doubt, a more publicfeand
generous Defign : For you may obferve,
they ufnallybear hardcft upon thofeofth(.ir
p.wn Order and Profctrion :^ which is no-
thing

a8 A MoR AL Essay

thing but a forced and politick Statelinefs
for the promoting of Knowledge in Others.
The young Fry, whether you know it or
not, muft be held at a Diftance, and kept
under the DifcipHne of Contempt. If you
give them any tolerable Quarter, you in-
dulge them in their Idlenefs 5 and ruin them
to all Intents and Purpofes. For who
would be at the Trouble of Learning, when
he finds his Ignorance is careffed ^ and that
he is eafy and acceptable enough in the
Company of the beft Authors of the Town?
But when you Brow-beat them, and Maul
them, you make them Men for ever : for
Vexatio dat intelleUum 5 though they have
no natural Mettle, yet if they are fpurred
and kicked they will mend their Pace, if
they have any Feeling. Such rigorous U-
fage will make them ftudy Night and Day
to get oat of this ignominious Condition 5
in hopes, that it may come to their own
Turn to be Proud one Day. Take my
Word for it, There is no fuch Way to make
a Scholar, as to keep him under while he is
Young, or Unpreferred.

FhllaL Notwithftanding your Flourifli,
I can t perfwade my felf, that this Difpen-
fation of Pride is fo mighty ufeful as you
pretend. I fhould think fuch an outward
Management of any Accomplifhments ,
fhould rather difcourage Others from at-
tempting

H^onVRlDE,

tempting fuch dangerous Circumftances.
If Senfe and Learning are fuch unfociable
imperious Things , a Good-natur'd Man
ought to take efpecial Gare not to im-
prove too faft. He ought to keep down
the Growth of his Reafon, and curb his
Intelleftuals, when he finds them ready to
out-ftrip his Neighbours. I affbre you, if
I was of your Opinion, and thought my
felf near the Temptation to fo much ill
Humour, I would never look on a Book
again.

Philot. Come, when you have faid all ,
there is no keeping up the Gredit of Learn-
ing, without that which you call a re-
fer ved Behaviour. For if thofe who are
Eminent this Way, fhould condefcend to
thofe Familiarities which you feem to
defire , the Honour of their Profeflion
would fuffer much by it 5 if they (hould
converfe upon the Level, the Veneration
which their Inferiours have for them would
quickly wear off : And if the Vulgar ob-
ferved there was no Diftinftion kept up
amongfl: the Men of Letters 5 they would
fufpeft there was nothing extraordinary in
any of them. Pray who are fuppofed to
be the beft Judges of Learning, Thofe who
have it, or Others ?

PhilaL No doubtj Thofe who have it.

IPhitof.

^o ^MoralEssay

Philof. Thenif they feem to undervalue
it Themfelves, Is not this the Way to bring
it into a general Dif-repute? I tell you once
again, if the Privileges of Merit are not
infifted upon, all muft go to wrack. If a
Man who has digefted all the Fathers^ and
is ready to add himfelf to the Number,
(hews any tolerable Countenance to one
who has fcarce rubbed through Igmti^s^ ^nd
lets a pure Ef/glip Divine go Cheek by Jole
with him, the Commonwealth of Learning
will grow almoft as Contemptible as that of
the Pigmies ^ and be only fit to Write Ro-
mances upon.

'Ph'ilaL I fhall not enquire how far this
lofty Method may advance the Reputation
of Learning 5 but lam pretty fure it's no
great Addition to theirs who ufe it 5 for it
only makes others more inquifitive into
their Defefts, and more inclinable to Ex-
pofe them. If they take them tardy, they
endeavour to huml3le them by way of Re-
prizal. Thofe Slips and Mifmanagements are
ufually ridiculed and aggravated, when fuch
Perfons are guilty of them • which would
be over-looked, or excufcd, in others of a
more modeit and affable Converfation. If
they happen to be found inconfiftent with
themfelves : If their Vanity of appearing
fingular puts them upon advancing Para-
doxes, and proving them as Paradoxicallyo

If

upon PRIDE. 51

If a Prefumption upon their own Strength,
and a Defire of greater Trinttiph makes them
venture too far into the Enemies Quarters,
and take up a Poft which they can't main-
tain 5 they are ufually Laught at for their Fol-
ly, and left to fhift for themfel ves : For Pride
never has any Friends 5 and all Men are glad
of a juft Occafion to lefTen his Reputation
who makes fuch an ill-natured Ufcof it.

Philot, I conceive you harp a little too
much upon one String : Do you think the
inferiour Clergy, for whom you are now
pleading, are difcouraged by none but thofe
of their own Profeffion ?

Philal. No, I grant there is another Sort
of People who ufe them with Neglcft
enough : But then they are fomcwhat
more to be excufed. They have not fuch
fair Opportunities to underfland the ji-fl Pre-
tences of a liberal Education, and a fleligi-
ous Employment. They are apt to fall un-
der unfortunate Hands in their Minority :
The Vanity of their Parents, and the Kna-
very of Flatterers, often gives them a wrong
Notion of themfelves 5 and makes them ad-
mire nothing but Wealth and Grcatnefs ;
and think no Condition deferves Regard
but that which refembles their own. Be-
fides, their Negleft looks lefs unaccountable
by reafon of their Quality 5 and their Breed-
ing makes their Pride fit more decently up-
on

^2 A MoR AL Essay

on them. They ufually Contemn with a bet-
ter Grace than others : For there is a great
deal of Art and Myftery in Pride, to man-
age it handfomely : A Man might almoftas
foon learn a Trade : And if we obferve, we
fhall find that thofe who were not brought
up to it, feldom prove their Crafts-mafter ^
or praftife with any fort of Addrefs. To
which I may add, That fuch Perfons are
ufually willing to pay for their Imperiouf-
nefs ^ fo that a Man is not made a Fool for
nothing. But when this lofty Humour is
clumfily and inartificially managed, when it's
affefted by thofe of afelf-denyingand mor«
tiffed Profeffion 5 and who get their Living
by declaiming againft it : When it's taken
up by Men of Senfe, who may well be ex-
pefted to fee through the Folly of this Vice 3
and who generally have not thofePretences
of a byaffed Education to mifguide them 2
Efpecially when they play it upon Perfons
of their own Order, who were Born and
Bred to as fair Expectations ofPvegard as
themfelves 5 and are fometimes their Inferi-
ours in nothing fo much as in Succefs 5 This
is fuch a fingular Praftice, that I had rather
leave itundefcribed, than be forced to give
it it's proper Charafter.

Ph'ilot, I believe you v/ill be willing t6
abate, if not toretrad your Cenfure, when
you confider that thefe Gentlemen of the

GoWHi

upon VRIDE. 3^

Gown, whom yon think too much depref-
fed, are many of them Curates : And is it
not very reafonable there (hould be a Di-
fiance obferved between Mafters and Ser-
vants? If you Confound thefe two Relati-
ons by lavifh and indifcreet Familiarities,
you deftroy the Refpeft 3 and by degrees,
the very Notion of Superiority. If there is
is not a due Homage Paid in Converfation,
thofe who are in a ftate of Subjeftion, will
neither know their Condition, nor their
Duty: They will be apt to forget they
hold by a Servile Tenure 5 and think them-
felves enfranchifed from all maimer of Suit
and Service. Befides, if the Parfon ftiould
ufe his Curate with that Freedom which you
infinuatc, as if there was neither Depen-
dance nor Obligation between them ^ thisi
might be of very ill Example to the Parifh,
and make all other Servants challenge ths
fame Liberty^ and grow pert upon their
Mafters : And When this Sawcinefs became
univerfal, as it's likely it might do in a fhort
time^ what lefs Mifchief could be expefted
from it, than an old Scj/thi in Rebellion ?

Bhilai . I confefs, I was not aware tha
Being cf Government depended fo m.uch
upon the Dlftinftion between R.e6bor and
Curate^ and that if the modern Wayof Di-
ftance and Subordination Wc?s not kept up^
we muft prefently return to Hohs^ State of

54- ^ Moral Essay

Nature. If a Curate be fuch a dangerous
thing,that a little Civil Ufage to him is rea-
dy to make the World fall about our Ears,
I wonder why fo many of them are fufFer-
ed. Now without raifing the Pojfe Comita-
tus^ if the Plpiralijls would but do their beft
to fupprefs them , their Number might
quickly be fo retrenched, that they would
not be in the leafl: Formidable. But you
feem to argue all this while upon a wrong
Principle 5 you take it for granted, that
Curates are Servants 5 Now if this proves a
Miftake, you will own they may be treated
with a little more Freedom, without any
Danger to Authority.

Philot. Who doubts their being Ser-
vants >

Philal. I do 5 and for very good Rea-
fons.

Philot. See how a Man may be miftaken !
I thought the Englijh of Curate, had been
an Ecclefiaftical Hireling.

PhiUL No fuch matter 3 the proper Im-
port of the Word fignifies. One who has
the Cure of Souls : Therefore in i^r^z^^e, all
Parochial Priefts are called Curates ^ as they
are likewife in our Rubrick and Common-
Prayer.

Philot. I find then there lies no Servitude
in the Name ^ fo that it muft be either the
Deputation^ or Salary which they receive

from

upon PRIDE. 55

from the Inftituted Prieft, which finks them
into this Condition.

Phil J. That there is no Servitude in ei-
ther of thefe, I am ready to make good*
I. Not in the Office : And here I mufl: crave
Leave to ask you a few Queftions.

Philot. Take your Method.

Philal. What in your Apprehenfion is a
Curate's Employment ?

Philot. To ferve God in the Publick Of-
fices of Religion 5 and to take Care of the
Pariih.

PhilaL Then he is not entertained to
ferve the Redor.

Philot. Go on.

PhilaL In the next place, I defire to
know whether Authority is not EfTential to
a Mafter.

Philot. Who Qjeftions it>

Philal. Has the Curare his Authority to
Preach, and Adminifter the Sacraments,
from the Reftor ?

Philot, No ^ from the Bifiiop.

Philal. May not a Mafter turn away his
Servants when he pleafes?

Philot. I think Co.

PhilaL But ihe Fvcftor has no Power to
remove the Curate, after he is Licenfed and
Fixed by the Bidiop. To fum up the Evi-
dence therefore :, if the Curate was nor en-
tertained to wait upon i\\z Ri^clor, nor has
D 2 his

36 A MoR AL Essay

his Authority from him, nor can be re-
moved from his Employment, I think it is
pretty plain, he is none of his Servant.

Philot. Well 5 but does not the Parfon
make Choice of him, and Pay him.

PhilaL Don t a Corporation choofe a
Mayor ?

Philot. What then ?

PhilaL Pray whofe Servant is he after his
Eleftion >

Philot. None but the Kings, that I
know of : But you have not anfwered the
later Part of my Objedion, about his being
paid by the Reftor.

PhilaL If you had not called for my An*
fwer, I had waved it for your fake 5 be-
caufe I think your Objeftion borders fome-
what upon Treafon.

Philot. How fo ?

PhilaL Why 5 Is it not of kin to Trea-
fon to fay, the Subjefts are Mafters over
the Supreme Authority?

Philot. If Nonfenfe will not excufe a
Man, I think it is.

PhilaL But your Argument proves the
Kins^ a Servant to the People.

Philot. How?

PhilaL Becaufe they pay him Taxes 5
and that among other Reafons, by way of
Acknowledgment of the Benefits of his Go-
vernment^ and that they may fnew them-

felvcs

upon PRIDE. 57

felves willing, if it was in their Power, lo
requite him ior his Care of the State.

Philot. Pray why fo much Concern to
prove Curates no Servants ?

PhiUl. Becaufe I am willing to refcne
them from that Contempt which they will
certainly fall into, as long as they pafs un-
der this Notion: Which confidering the
Number of Perfons Officiating this Way,
muft be very Prejudicial to Religion. Be-
fides, it makes fome Perfons, who are fit
to do the Church Service, f^^fpcnd them-
felves : and (hew their Priefthood only by
their Habit, rather than ferve God under
fuch uncreditablc Circumftances : And for
the fame Reafon, Others are tempted to
grow too fond of a Prefentation 5 and
choofe rather to court it by Flattery, or
other indireft Praftices, than be condem-
ned to the fervile Condition of a Curate.
For let me tell you, it is no ordinary piece
of Self-Denial, for aMan of a generous Edu-
cation, who has been trained up all along
to Freedom and good Ufage, to be degra-
ded in his Manhood, when the Mind is
moft in Love with Liberty, and to enter
wpon Bufinefs with Marks of Difadvantage,
when he (lands mofl: in need of Reputation.
To my thinking, this is a very difcourag^
ing and prepofterous Way of Educating
the Clergy. If a Man mufl go to Service,

D :^ he

38 A Moral Essay

he had better begin with it as they do in
Trades, and not be Mafter at firft, and
then be forced to turn Apprentice, or Jour-
ny-man afterwards. Of fuch ill confe-
quence it is to mifcall Things 5 and as Plato
obferves, That an Alteration of the Notes in
Mufick is apt to produce an Innovation in
the Laws and Cuftoms of a Country : S3
by changing the Names of Offices for Others
of lefs Repute, we change the Ufes and
Defignsof thcm^ and make them lefsSatis-
faftory co thofe engaged, and lefs Servicea-
ble to the Publick, than they would have
been if the Charafter of their Inftitution had
been kept up.

Phiiot. Granting at prefent what you
fay to be true, yet aCurate feems to lie un-
der another Difadvantage -^ which makes
him confidered with Abatement.

Philal. What is that >

PbHot. Why, People are apt to Fancy,
that it is the Want either of Parts or Con-
duft, which keeps him without a Patron.

PhilaL If People think fo, I am forry
their Senfe and Charity is no greater 5 for
if they examined Things fairly, they would
find that the being a Curate is no Argument
of a Man's Infignificancy ^ nor any juft Ble-
mifli to his Reputation. For it is ofren the
Integrity and generous Temper of his Mind,
wliich hinders him from a better Provifion ;

it

upon PRIDE. 29

it is becaufe he will not flatter the Pride of
Some, nor keep pace with the Bigotry of
Others 5 becaufe he will neither court Great-
nefs nor Faftion ^ nor make himfelf Popu-
lar to the Difadv^ntage of his Audience.
Becaufe he cannot digeft aSimoniacal Con-
trad ^ nor charge through Perjury with the
Courage of an Evidence. In fhort 5 it is bis
plain and impartial dealing with the Peo-
ple, hisRefolution to preferve the Decency
of his Charafter, and the Innocence of his
Confcience, which bars his Promotion : So
that if he was Mean enough to Complain,
he might have the Satisfaction to apply this
Sentence of T////)/ to himfelf, Non nos vitia
fed virtutes afflixcrimt,

Philot. What a broad Inaendo is here up-
on the Beneficed Clergy ?

PhiUL 1 am glad you have given me an
Opportunity of Explaining my felf. My
meaning is not,That thofe who are poiTefTed
of Livings, have gained them by fuch indi-
reft Courfes : God forbid ! I only fay.
That all Men are not Co lucky as to have the
Offer of fair Conditions ^ and thofe who
have not, muft be Curates if they will be
honefl: 5 or clfe lay by the Ufe of their Prieft-
hood ^ which I am afraid is not very ac-
countable.

Philot. I confefs you have brou g;ht your
felf off well enough : But now I think on*t,

D 4 you

40 ^IMoralEssay

you muft try to maintain the Liberty of
3^our Curate a little more convincingly.
For fome fay, there lies Prefcription and
immemorial Cuftom againft it ^ and then
you know he is a Servant'by Common Law.

Philal. Not at all 5 For as we are lately
told by a great Lawyer, Prefcription is good
for nothing where there are any Records to
the contrary.

Philot. What Records can you produce?

Philal. Why, to mention no more, the
i^th of the Apoftles Canon, and the 80^^
of the Council of Eliherk^ are, I think, con-
fiderable Evidence ^ the firft of which, for-
bids the Ordaining of thofe who had Mar-
ried a Servant ^ and the other, excludes
manumized Perfons, while their Patrons
were Living, from the Priefthood.

Philot. Say you fo ? Then I fancy thofe
who drew up Qufen Elizabeth's Injunfti-
pns, knew nothing of this Piece of Antiqui-r
^y you mention.

Philal. YourReafon?

philot. Becaufe by thofe Injunftions, ^
Clcrgy-mari could not lawfully Marry till
he had gone and made his Complaint againft
Celibacy, before two Jufticesof the Peace :^
and gained their Confent, and the good Wili
ff the Majler^ or Mijlrefs where the Damfel
fervedo

Phihh

upon PRIDE. 41

PkilaL And then I fiippofe, if he could
not prevail by hisRhetorick, they gave him
a Warrant to Diftrein.

Philot. Or poffibly, if he courted in y^r-f
ma pai:pcris^ they affigned him 2iV^iiQ gratk
our of an Hofpital.

PhilaL Upon my Word, this Order,
t:?kc it which Way you will, has afingular
Afpeft ^ and looks as if intended to put
the Clergy in Mind, that they ought not
to afpire above an Abigal. Certainly, Dif-
cretion and Merit ran very low in the
Church at that Time ^ or elfe, fome Peo-
ple were willing to make the Nation believe
fo. But to return to the Canans 5 the De-
fign of v/hich was to fecure the R eputation
of the Clergy 5 but according to the modern
Opinion, this Provifion fignifies nothings
for if a man muft go to Service after he is in
Orders, had he not as good do it before? In
your Senfe, he often only changes his Lay
for an Ecclefiaftical Mailer^ which fome-
times might be fo far from an Advantage,
that it would make the Servitude the more
uneafie 5 by being fubjefted toOne,uo rnore
than Equal to himfelf.

Philot. I grant you ; in the Primitive
Times, the Advantage of Priefthood was
equally (hared among all the Order ^ and
none of that Charafter had any Superiority
pver another. For then the Revenues of

4^ A Moral Es say

the Church confifted only in the voluntary
Offerings of the People 5 which were all
depofited with the Bilhop^ who afligned
every one his refpeftive Portion 5 fo that
no Pried had any Dependance upon Ano-
ther for his Maintenance : But now the
Cafe is otherwife 3 and a Man ought to be
Subjeft to him that Supports him.

PhiUL 'Tis fomewhat hard,, that the
bare Alteration of the Church Revenues,
(hould make fo wide a Difference, between
thofe who were Equal before ; that a Man
mud: lofe his Freedom only for want of a
Prefentation 5 and be made a Servant be-
caufe he doth not take Tithes 5 though he
has as much fpiritual Authority as if he did :
But I perceive, you think there is no Con-
fideration equivalent to a little Money 5
and that he who receives it muft be no lon-
ger at his own Difpofal 5 though he makes
never fo valuable a Return. Since there-
fore, youinfift fo much upon Maintenance,
what if it appears that the Curate maintains
the Parfon >

Philof. That would be ftrange indeed.

Pkilal. To what End were the Church
Revenues intended >

Philot, To keep up the Worfliip of God.

PhiUL Which Way >

Philot. By fetling a competent Mainte-
nance upon the Minifters of Religion, that

they

upon PRIDE. 4^

they may be in the better Capacity to dif-
charge their Office 5 and not be obliged to
lofe their Time, and leffen their Charafter,
by engaging in Laborious or Meclianical
Employments,

PhtlaL By your Arguing there fhould be
fomething for them to do.

Philot. Yes, They are to take Care of
that Precinft to which their Endowment is
annexed.

PhiUl. I hope you don't mean, not to
come at it.

Philot. I mean, they are to take Care
of the Performance of the Duties of their
Office.

Philal. Then ought not he to have the
Revenues, who Performs thefe Duties?

Philot. I am not willing to grant that.

Philal. Have a care of denying the Con-
clufion ^ you grant, the Revenues of the
Church were defigned for the Support of
the Clergy.

Philot. Yes.

PhiUl. Of what Clergy? Thofe who
live many Miles diftant from the Pre-
mifes ?

Philot. No^ Vm afraid they were in-
tended for thofe who live upon the Place ^
otherwife , methinks Endowments are a
very (lender Provifion for the Benefit of the
PariQi.

PhiUl.

44- ^MoralEssay

Philal. Then if the Curate does all the
Work, ought he not to have the Reward
for his Pains? In ftiort, either he is qualified
to undertake the Parifii or not 3 if not,
with what Sincerity can he be employed >
If he is qualified, why is he barred the Pro-
fit, when be only performs the Conditions
upon which they were fettled 5 when none
but himfelf anfwers the Defign they were
intended for ? To fpeafc properly, the Re-
ftor feems to live out of the Labours of an-
other ^ He is maintained by the Perquifites
of the Curate's Office 5 and therefore is in
effeft, but a kind of Penfioner to him.

Philot. I fee, you are an everlafting Le-
veller 5 you won't allow any Encourage^
ment to extraordinary Induftry and Me-
rit.

Philal. You miftake me. I would have
the beft Men, have the beft Livings 5 but
then before we go to doubling of Prefer-
ments, poffibly it were not amifs to ex-
amine, whether the number of Benefices
exceeds the Perfons who are capable of
them. Let us firft examine, whether they
will hold out one a piece ^ and when every
Man has One, then the Supernumerary
Livings may be divided amongft thofe who
are moft Deferving.

Philot. In good time ^ when it*s likely
there will be none left ! Now, do you Ima-
gine

uponFRlDE. 45

gine the Church can be defended againfther
Adverfaries by the ftrengh of a fingle Par-
fonage? But it maybe you will fay, all our
Plurality-Men are not Writers.

Pktlal. No^ nor Readers neither. Be-
fides. We may obferve, that Herefie and
Schifm were very fuccefsfully Combated
before Unions, Difpenfations, and Confo-
Hdations were heard of. If you Confult
Father Paul's Hiftory of the Council of
Trent, (p. 216.) he will inform you, that
Non-refidence and Pluralities are Things of
no very Primitive Eftabliftimcnt. I con-
fefs, fome of the Lay-managers of our Re-
formation have not been over-kind to the
Church 5 fo that Affairs are not in fo good
a Pofture as they might have been : But
God be thanked, there is ftill fome Provi-
fion left for the Ornament and Defence of
Religion.

Pf}ilot. What Provilion do you mean >

PhiUL Why, to fpeak to your Cafe ^
there are Dignities to which thofe Gentle-
men who are prepared to engage in the
Controverfie, have a good Right : And
with Submiffion to better Judgments, I think
it would not be amifs, if all dignified Perfons
held thei^ Preferments by a new Tenure >

Philot. What Tenure?

PhiUL By Knights Service 2; purfuant to
which, they (hould be obliged to draw

their

46 ^MoRAL Essay

their Pens in the Caufe, whenever their
Superiours required them 5 to appear in
the Field upon an Invafion, with thdr^w
tax, andinfhort, to Maintain any Poft that
fliall be affigned.

Vhilot. What if a Man has not a Mind
to Quarrel, muft he be turn d out of his
Dignity for being of a peaceable Difpofition?

Vhilal. Thofe peaceable Men you fpeak
of, are none of the moft ufeful in a time of
War 5 and therefore a fmaller Gratification
(hould content them. However, I don't
pretend to make any general Rules 5 for
there may be other Qualifications Equiva-
lent to Writing.

Philot. What if they are difabled by Age >

Pkilal. Then they Ihould be continued
for their paft Services.

Philot. Truly, this is a good probable Ex-
pedient to keep the Church Militia in Dif-
cipline ^ and might for ought I know, ve-
ry much improve the noble Science ofContro-
verfie. But to return to the Old Argument ^
if you intend to bring me over to your Opi-
nion of the Curate, you muft clear the bu-
finefs of his Salary a little better 5 for I am
afraid, where he has his Money, he ought
to own he has his Mafter too.

PhilaL I confefs there would be a great
deal in what you fay, if theReftor had the
Right of Coinage. If the Money had his

Image

upon PRIDE 47

Image and Superfcription upon it, the Cu.
rat's taking it for Currant^ would conclude
him under his Jurifdiftion : But that the
bare receiving a Sum (hould fink a Man in-
to a fcrvile State, is paft my Comprehenfi-
on. For confidering that Money is a Thing
of fuch Quality, and fovereign Sway in the
World, one would imagine it fhould bring
Power and Reputation along with it 5 and
rather enlarge, then abridge a Man s Liber-
ty by receiving it. And to mention nothing
farther, the Nature of the Contraft be-
tween the Redor and Curate, is fufficient
to give you Satisfaftion 5 for there, as has
been obferved, the Curate undertakes no
other Employment, but the Inftruftion and
Government of thePariOi. There is no At-
tendance upon the Parfon, no running up-
on his Errands, nor Subjeftion to his Hu-
mour indented for.

Philot. Methinks it is a little hard, a Cu-
rate muft not be called a Servant, as well as
a Cook or a Footman ^ fince he has Wages
as much as the other.

PhiluL Poffibly not always fo much nei-
ther ^ but waving that, if you had remem-
bred what 1 urged to you before, thisOb-
jeftion would have been no Difficulty.

Philot. What was that?

PhiUl Why, that the Curate is to wait
upon none but God Almighty ^ T'lat the

Manage

4-8 JMoralEssay

Manage of his Employment is not prefcribed
by the RcQ^or 5 but by the Rabrick and
Conflitutions of the Churchy And that he
is not renioveable at Plcafure. I fuppofe
by this time, you apprehend there is a
Difference between him and z Footman 5 or
a Steward either.

Philot. Well ! Notwithftanding your
fubtlety, this Notion of Wages fticks in
my Stomach ftill.

Pfjilal. I wonder the glitter of a little
Money (hould dazle your Eyes at that rate,
that you cannot fee fo plain a Diftinftion^
You don*t feem to underftand Commerce,
if you think that fomething of Authority
and Dominion is alway given in Exchange
for Money. Now t am of D'wger/es his
Mind, and believe it poffible for one to buy
a Mafter, as well as a Servant.

Phi I of. As how?

PhilaL Why, for the purpofe^ if a Pef-
fon of Twenty One puts himfelf Apprentice
to another, you know this is feldom done
without Cbarse : Now what does a Man
do in this Cafe, but purchafe hisSubjedion,
and hire himfelf a Drubbing upon occafion?
To give one Inftance more. When a Wo-
man of Fortune Marries a Man with No-
thing, does fhe not give him Meat, Drink,
and Wages to Govern her ? And to end this
Difpute, you know, Phyficians, and Law*

yers,

upon PRIDE. 49

yers, and Judges, have Fees, or Wages,
either given or afligned them by Law, with-
out being thought Servants to thofe they
are concerned with : Now, what Reafon is
there a Curate ftiould have worfc Luck
with his Mony than other People ?

Fhilot. To deal plainly ^ I fuppofe it is
becaufe he does not get enough of it. If hi^
Fees were as confiderable as any of thofe
Gentlemen you fpeak of, I queftipn not but:
his Office would be much more Reputable^
, PhiUl. Well gueffed ^ and therefore what
Charafter do they deferve who Confine hirai
to this fcandalous Pittance? Ibelieveyou can
fcarcely name any fort of Injufl:ice,which haS
a more malignant Influence upon Religion^
than this Oppreffion of Curates;

P/)/7^f. Why. fo Tragical?

l^/>/7^/ .Becaufe their Poverty expofestlieni
to Contempt 5 which renders their Inftru-
dions infignificant ! and which ii) worfe^
makes them lefs Confiderable in themfelve^^
as well as in the Opinion of others.

Philot. I hope Poverty is no Crim^. ,
, Philal. No ^ but it's a fcurvy Temptatldri 5
efpecially to thofe who have lived freely,
and been bred to better Expeftations: For
when a Man finds his Hopes difappdinted^
himfelf unfupported, and toppM upon by
Perfons of meaner Pretences and Employ^
hierits^ this is apt to pall his Spirits; and
E check

5^ A MoR A L Essay

check the Courage of his Thoughts ^ fo that
his Compofitions and Fortune will feem to
be much of a piece.

Philot. I thought ftrait Circumftances
had been none of the worft Promoters of
Learning 5 according to the old Saying, In-
gemi largitor Venter.

Philal. I grant there is fome Truth in
your Obfervation^ and that it is Want
which often reconciles Men to Labour and
Letters^ butthis is at their firftfetting out 5
when though they have not gained their
Point,yet they are full of Hopes 5 which
pricks them on, and puts them upon their ut-
moft. But after they are once qualified for
Succefs,and find their Induftry difcouraged,
this makes them fink in the Socket, and fret
away their Strength and Spirits 5 fo that
either out of Impotence, or Difguft, or
Defpair, they give over the fruitlefs Pur-
fuit^ and feldom make any generous At-
tempt ever after. Tis true, there arc- fome
hardy Souls that won't be beaten off by ill
Ufage 3 but thefe are very rarely to be met
with.

Philot. Then you think there would be
a ftrange Improvement in the unbeneficed
Clergy, if they had a better Salary.

Philal. Yes^ I think they would have
more Books, and more Learning, and more
Credit, They would not be fo eafily ob-
liged

upon VRIDE. 51

]jged to improper Complknces:;, nor fo lia-
ble to feveral other Mifcarriagts in their
Conduft.

Phllot. By your Difcourfe, the (lender
Provifion which is made for them, fhould
be very Criminal.

P/jilal. Doubtlefs fo it is. For pray con-
fider.

Philot. Pray be as Brief as you can.

Philal. I fay then, for a Clergv- TVf 2t« t;o
enrich himfelfby the L&!x)ur and '^eLCAii-
ties of One of his ov/n Order^and make his
Figure out of the Church, without perform-
ing the Services required. Is a dircfl: tran-
flating the Holy Revenues to a Foreign and
Secular Ufe 5 and confequently, befides other
Aggravations, is no better than Sacrilege ^
which is a very imcanonical Sin 3 And unlefs
we are very much in the dark, vv^ill be ac-
counted for afterwards. In (liort, this pra-
ftice has been the main ground of the Con-
tempt of the Clergy 5 making one Part of
them grov/ Ch :ip by their Poverty.and the
Other by their Covetoufnefs.

Philct. Pray, Vv^hat Allowance would
you oblige the Reftor to, if you had the
Regulation of that Affair?

PhiUL To fpeak within Ccrapafs, in my
Opinion the Curate ought to have half the
Profits, let the value of them be never fo
confiderable 3 for if the Parfon has the other

E 2 Moiety

5^ AMoRAL Essay, ^c.

Moiety for doing nothing, I think he has
no reafon to Complain. But if the Living
be Small, then he that fupplies it, ftionld
have two Thirds affigried him ^ becaufe he
cannot be decently Supported under that
Proportion.

Pkilot. Well, I am not difpofed to exa-
mine that Matter any farther. But I be^
feech you, what is all this to the Bufinefs of
Pride? I think your Zeal for the Curates
has tranfported you a little out of your
Subjeft.

Philal, No fuch matter^ for it is gene-
rally nothing but Ambition which makes
Men Covetous and Mean : Befides, if it is
a Digreffion, it is a very feafonable one.
However, I am willing to take my leave of
this Part of the Argument 5 therefore, if
you pleafe, we will call a new Caufe.

Philot. I think it beft to Adjourn at pre-
fent^ and when we meet again, I will ven-
ture the other Brufh with you.

PhiUL Till then farewel

II

A SECOND

CONFERENCE

BETWEEN

Vhilottmus and Vhilalethe^.

Fhllal. -^"T" T E L L met! I am glad the

\I\I Opportunity you menti-

^ ^ onedisfoquicklyreturned.

Vhilot* So am I • and therefore if you
pleafe, without any further Ceremony, let
us purfue the Argument we were laft upon.

PhilaL With all my Heart, and fince (as
has been (hewed) Learning and Conceit,
make fo odd a Figure 5 let us proceed to
examine the Pretences of Nobility, for I
am afraid the Vulgar Notion of it is fcrew-
ed fomewhat too high, and that it has not
Ballaft enough to carry all the Sail which is
commonly made out.

Philot. I muft tell you, you are upon a
touchy Point, and thcreforel hope you will
treat fo nice a Subjsd as this is with propor-
tionable Caution.

PhilaL I am fenfible of what you fay,
and (hall manage my Enquiry with all the

E 5 Fair.

54 ^ Moral Essay

Fairnels and Decency, the free Difcaffion
of the'Qneftion will allow. To begin, you
know all Men were equally Noble, or, if
you will, cc)' ally Plebeian at firft: Now I
would gladly underfVand how they came to
be fo much Diftinguifh'd afterwards, for
there are different Reafons affigncd.

Pfji't. I fuppofe the Diftinftions you
mentioued were founded upon extraordi-
nary Performances, and won at the Expence
of Induftry and Merit : For how can you
imagine any Perfons fhould Emerge out of
the common Mafs of Mankind, unlefs by
the Advantages of Capacit;.^, Labour, and
Refolution? Their mounting, argues that
Fire was the ruling Element in their Compo-
iition 5 and that they were of a more vigo-
rous and enterprizing Spirit than their
Neighbours.

P/jilaLl am willing to fuppofe with you,
that they made a generous Ufe of thefe Ad-
vantages, and employed them for the Be-
nefit of Mankind ^ being as remarkable for
their Juftice, Fidelity, and good Humour,
as for their Conduft and Courage 5 and
riierefore I am not willing to believe the
/S^ount which fome pretend to give con«
cerning the Original of Nobility.

P/jilof. What is that ?

Pf>ilaL They will tell you that it has
|)^ea often founded upon Fvapine and In-

juftice

upon PRIDE. 55

Juftice. It feems they have obferved out
oiThucydides^ that in ancient Times it was
coLinted an Heroick Atchievement to Plun-
der luCtily 5 and he was a Man of the beft
Quality, who was able to Steal moft Cattle.
Thcfe Nimrods (fay they) grew great by
the Strength of their Limbs and theirVices,
engraved their Murthers upon their Shields,
and Heftored all the Little and Peaceable
People into Peafantry.

Philot. This looks fo like a Chimerical
and ill-natur'd Opinion, that I (hall not do
it the Honour of a Confutation.

Philal. I have no Exceptions to your Re-
fentment ^ but to go on, for the more di-
ftinft Confideration of the Argument, ;7e
will divide Nobility into two Kinds, Here-
ditarj, and Acquired, The firfl: is tranf-
mitted to us from our Anceftors, the other
is immediately conferred by the Favour of
the Prince.

Philot, Proceed upon the feveral Parts of
your Divifion.

PhilaL I. Then,' Hereditary Nobility
feems no juft Ground for a high Opinion,
becaufe it is borrowed. Thofe Great A^;^
ons whicli we had no Share in, cannot pTO-
peHy be any Part of our Commendation,
efpecially if we v/ant Abilities to imitate
them. Tis true, they ought to be taken
Hptice of by others for the Encouragement

E 4 Pf

5^ Jfi MpR AL ES S AY

pf Virtue, and the Ornament of Society.
But then he that depends wholly upon the
Worth of Others, ought to confider that he
has but the Honour of an Image, and is
Worfliiped not for his own fake, but up-
pn tjie Account of what he Reprefents. To
f)e plain c, it is a fign a Man i? very Poor,
when he has nothing of his own to appear
in ^ but is forced to patch up his Figure with
the Relicks of the Dead, and rifle Tomb-
Stones and Monuments for Reputation.

Plnlo^ Notwithftanding your Rallying,
I cannot conceive what Crime it is to Pof-
fefs t|]e Inheritance of our Forefathers. Now
Honour |s part of their Eftate, which was
raifed on purpofc th^t we might be the Ipet-
tQv for ir. And fince their Children were
fheOccafionoftheirMerit, and pufned thern
pn tQ generous Undertakings, ought they
not to ftare in the Glory of the Succefs >

PhiUL Yes. But it fhould be managed
with great Modefty, becaufe though an
honourable Title may be conveyed to Pg-
(lerky ; yet the ennobling Qualities, which
are the Soul of Greatnefs, are a fort of lu-
-comrpunicable Perfcftions, and cannot be
transferred. Indeed, if a Man could Be-
fjueatli his Vertqes by Will, and fettle his
5enfe, and Learning, and Refolution, upon
hh Children, as certainly as he can his
|!.inds, a brave Anceftor would be a mi.2;h-
ry privilege, Thiht,^

upon PRIDE. 5 7

Vhilot. I liopc thofe fine Qualities are not
fo Incommunicable as you fuppofe^ for me-
thinks, there is a "[je ncfcay quou in Perfons
well born : there is a peculiar Noblenefs of
Temper in them, their Converfation is
inimitably Graceful, and a Man may di-
ftinguifh their Quality by the Air of their
Faces.

PhiUL I wifh that Spirit of Honour and
Bravery you mention, was infeparable to
their Quality ^ but it is too plain that great
Minds, and great Fortunes don't always go
together ^ however, I grant there is fome
Truth in your Obfervation, but am afraid
the Diftinftion does not always fpring from
the Caufe you affign. For by the Grace-
fulnefs of Converfation, I fuppofe you mean
a decent Affurance, and an Addrefs in the
Modes, and Geftures, of Salutation. Now
thefe are pretty Accomplifhments I confefs,
and recommend a Man to Company with
fome Advantage ^ but then they are cafily
gained by Cuftom and Education, and
therefore we need not fetch them ex Tra-
duce. And moreover, thefe little Formali-
ties are often rnagnificd beyond all Senfe
and Reafon 5 And fome People are foTan-
taftically fond of them, as if they were the
top Perfections of Humane Nature ^ and
that it were in reality a more valuable and
gentle Quality to Dref> well, and come

hand-

58 ^MoralEssay

handfomely into a Room, thin to take a
Town, or to be fit to difcharge the Office
of a Privy Counfellor. Now, with Sub-
niiffion to thefe Ceremonious Gentlemen,
I am not of their Mind in this Matter, but
think it much better for a Man s Parts to lie
in his Hirad, than in his Heels.

Philot. I think fo too^ but you have not
anfwered the whole.
PhiUL True ! Yonr Air wis Omitted ; Now
if this was a conftant Privelege of Birth,
which you know it is not, yet in this Jeceit-
ful Age of ours, there is no Arguing f-om
an Out-fide. Befides, I doubt this Ad- an-
t^^Q is fometimes the effed* of a Slothful and
Effeminate Lifeo When Men will Attempt
nothing either in the Field, or in their Clo-
fets : When they will neither trouble them-
felves with Thinking, nor endure to be ex-
pofed to the Weather : This N'cenefs,
though it renders them Infignificant to the
great Purpofes of Life, yet it Polifhes their
Complexion, and makes their Spirits feem
more moving and trafparent. Sometime
this Sprightlinefs and Grandure of Face, is
Painted by Flattery 5 for when Men arc
once made to believe they are very Confi-
derable, they are prefently for trying to
Write the Infcription of their Quality upon
their Forehead. Now Conceit, when it is
Correded with a Mi^^ture of Qravity, is an

admi-

ifpon PRIDE. 59

admirable ir^/i^, and will make one look as
Wife, and as Great as yoa would wifh.

Phllot. This Grandureof Face.asyoucal!
it, may poflibly be explaired upon kinder
Principles ^ for I am apt to believe that a
quick Senfe of Honour, a Confcioufnefs of
Vv'orth, an Elevation cf Thought, will
fometimes b^eak out irco a Luftre, and
make the great Soul fparkle in a Man's
Eyes.

PhiUK I cannot d ny what you fay, and
therefore the bcft Conftruftion ought to be
made, where the known Charafter of the
Perfon does not difallow it.

Philot, I fee you can be fair when you
lift, therefore I (hall venture to go on with
you to another Advantage of Nobility,
2jiz. Antiquity. Now to begin in your own
way. Don't you think it is a great Addition
to ones Birth,to ftand at the bottom of a long
Parchment Pedigree, and be fome Yards
removed from the firft Efcutcheon? Is not
that Family fnbftantially Built which can
ftand the Shock of Time, and hold out
againft all Varieties of Accidents? How ge-
nerous muft'that Blood be, which has been
fo long Refining, and run through the
Channels of Honour for fo many Ages,
whereitisfometimes as hard to come to the
Plebeian Fountain, as to find out the Head
of Nil ^}

PhUd.

6o ^IMoralEssay

P/jflaLNot fo hard neither 3 For if you go
but one Inch farther than the Gentleman at
the Top you fpokc of, it is ten to one but
you take old Goodman^ &c. by the Lea-
thern Breeches. And as for the Antiquity
of a Family, though it looks prettily at firft
fight, yet I fear it will abate upon Exami-
nation.

Philof. Pray try your skill upon it, for I
am not of your Mind.

PhilaL Then to deal plainly with you, I
conceive the Antiquity you talk of, iscom^
monly nothing but ancient Wealthy and
therefore the chief Commendation of this
Privilege canfifts in the long continued Fru-
gality of the Family 3 who after they were
once pcffefTed cf an Eftate, had the Difcre-
tion to keep it.

Philot. Is it nothing then for a Man's An-
cefcors to have 1 • 'cd in Reputation, and to
have had Intereft and Command in their
Country, for ^o many Generations?

Phfld. I fuppofe the Efiglij7j of all this is
no more than that they have lived in good
Houfes, Eat and Drank better, and born
hig^her Offices than thofe who have wanted
a Fortune. Now Money, and a moderate
Share of Senfe, will furnifh any Man with
all thefc Advantages. And as to the hol'd-
ins; out againft fo many Accidents, and
Alterations of State, I am afraid it fome-

times

upon?RlDE. 6i

times proceeds from Shifting and Indifferent
Principles 5 and from a fervile Compliance
with whatever is Uppermoft. So that what
my Lord Bacon mentions, in reference to
Notions and Inventions, may be fomctimes
applicable to Families ^ where he tells us.
That time is like a River, in which Metals
and folid Subftances are funk, while Chaff
and Straws fwim upon the Surface.

Secondly, You are to confider that an
ancient Gentility does not necelTarily con-
vey to us any Advantage either of Body or
Mind: And, to fpeak like Philofophcrs,
thefe are the only two Things in which we
are capable of any real Improvement. I
confefs, if every Generation grew Wifer,
Stronger, Handfomer, or longer-Lived thari
the other ^ if the Breed of a Man's Family
was thus Improved, the farther it was con-
tinued 5 then indeed the Quality of an Ef-
cutcheon would be exadly contrary to that
ofCloaths, and theOne would always grow
better, as the Other does worfe, by wear-
ing. From whence it would follow, that
if the Seven Sleepers had been made Gentle-
men immediately before they entered theit
Cave, and had held on their Nap from Se-
venty to Seven hundred Years, they had
moft undeniably flept themfelves itito a con-^
(iderable Degree of Quality.

Phihf.

6i A Moral Essay

Philot. You may talk as Subtilly as voii
pleafe, but you muft not think to baffle
Eftablifhed and Uncontcfted Opinions, with
a few Logical Quirks.

Philal. Pray don't grow warm and I
will endeavour to fatisfy yon • and ^: crder
to it, I obferve in the third Place, Th^t an
ancient Gentility makes a Man Superionr on-
ly to thofe of the fame Quality, (j;^^. in
Efquire, to anEfquire, and fo in th': reft)
and that in nothing but in Point of Prece-
dency. TheReafon, I fuppo'^e, why thofe
which are placed in any Degree of Honour,
precede others who are afterwards raifed to
the fame Height, is for the Encouragement
of Induftry. To make Men forward to ex-
ert their eariieft Endeavours, to deferve
well of the State ^ for this Reafon there is a
Diftinftion made between Merit, other-
wife equal, only upon the account of the
Priority of Time.

Philot. Is this all vou can afford ?

PhiUl. Look you ! We that pretend to
be Subjeft to a Conftitution, muft not Carve
out our own Quality:^ for at this r^te a
Cobler may make himfelf a Lord.

.Philot. And what then >

Philal. Why, then I fay, it is Vanity for
any Man to have a better Opinion of his Fa-
mily than the Law allows : My Reafon is,
becaufe the Law is the oieafure of Honour,

as

uponVRlDE. 65

as well as of all ether Civil Rights. Befides,
I mtift tell you, that it is both Reafonable,
and the Intereft of the State, that Merit
fhould be confideied, of what date foever
it is. A Worthy Aftion ought to be as
much Rewarded now, as one of the fame
Kind w^as a Thoufand Years fince. The
profpeil of Honour to a generous Mind, is
the chief Incitement to all great Underta-
king's. This Confideration Poh'fhes Arts
and Sciences, makes Men Induftrious in im-
proving their Underftandings, and Refo-
lute in expofing their Perfons for the Pub-
lick Service. If therefore we dote upon
Antiquity fo far, as to undervalue the Me-
rit of the prefent Age, the Government
mufl: neceffarily fuffer bv it 5 for fuch a Par-
tiality will (lacken the Nerves of Induftry,
and occafion aNegligence both in thofe v/ho
have an ancient Title to Honour, and in
thofe who have not. The firft will grow
fluggifti, becaufe they have a fufficient
Share of Reputation already 5 and therefore
need not run any hazards about getting
more. The htier will abate in their for-
v/ardnefs to oblige their Country, becaufe
they know their Service, though never fo
great, will be contemned^ and for that ve-
ry Reafon w^hich ought to make them the
more valued 5 that is, becaufe their Con-
fiderablenefs camx from themfelves. More-
over,

^4 A MORAL^SSAY

over, if the Inheritors of ancient honour,
have not by perfonal Additions improved
that Stock which was granted to their An-
ceftors^ there is no Reafon it ftiould be
Rated above the fame Degree ( Precedency
excepted ) which is given nov/. For to af-
firm that a Family raifed to Nobility by this
King, is not as good as one raifed by the
Conquerour, is a Reflexion upoii hisPrefent
Ma jefty : It fuppofes his Judgment, or hi^
Authority^ lefs Confiderable than that of
his PfedecefTbrs ^ and that the Fountain
of Honour is almoft dried up, and runs
more muddy than in former Ages.

Phitot. How Piaufibly foevef you may
itiake your Opinion look, Tm fure it has
the Difadvantage of being Singular. For
you know a plain Gentleman of an ancient
Family is accounted a Perfon of better Qua-
lity than a new made Knight 5 though the
reafon of his Dubbing was never fo Meri-
torious. Honour, like Ch'wa Difhes, muft
lie fome Ages under Ground before it comes
to any Perfedion. And to carry on your
own Figure, the greater Diftance from the
Spring, always makes the Stream the more
confiderable.

Phital. This it is to be Wifer tlian the
Laws? And fince you are for Illuftration^,
I reply, that to fuppofe an ancient Title
(though leffer in Degree) is preferable to a

greater

upon PRIDE. 65

greater of late Creation, is as if one (hould
afSrm that an old Shilling is better than a
new Half-Crown, though the Alloy and
Impreflion are the fame in both. Nay^
from your Argument a Man may conclude,
that a coarfer Metal, only by being digg'd
and refind in the Days of our Great Grand-
fathers, (though perhaps it has contrafted
fome Ruft by lying ) is more valuable thad
the fame weight in Gold, but lately fepa-
rated from the Ore. And that an ancient
Eftate is really better than one newly Pur-
chafed, though the Lands of the Latter are
richer, and the Survey larger than the
Other. Now if a Man (hould prove fo Fan-
ciful, as to demand a greater Rent for his
Farm, bccaufc it has been in the Pofleffion
of his Family for fome Hundreds of Years,
I believe the want of Tenants would foon
convince him of his Errour. From whence
it's evident, that in taking an Eftimate of
Nobility we are not fo much to confider
it's Antiquity, as the Merit of the firft
Grantee, and the Diftinftion the Prince has
put upon it 5 which like Figures or other
Marks upon Money, ftamp the Value, and
tell the Subjed for how much it is to pafs.

Philot. Pray, by your Favour, are not
Medals, and Coins valued more for their
Antiquity than their Metal ?

r VhiUl.

66 A Moral Essay

PhilaL That Queftion is to the Point 5
and therefore I anfwer

Firft^ That Coins, &c. though they are
valuable as Rarities, yet they fignifie little
in Exchange and common Ufe 5 And if a
Man has any Debt to pay, or Commodi-
ties to buy. King Charles his Image, and
Superfcription will do him much more Ser-
vice tlYxnC^fitrs.

Sccoftdly^ The Reafon why thefe Things
arefometimes fo much valued, is not becaufe
they are old, but ufeful : They often reftify
Chronology, and explain Hiftory, and re-
trieve usfeveral material Parts of Learning 3
which might otherwifc have been irrecove-
rably loft.

Thirdly^ There is a Difparity in the cafe
of ancient Coins and Families; For in the
firft you have the fame numerical Piece, in
the latter nothin^g but the Name or Fvelation 5
fo that the Change andSucceffion of Perfons
feems to deftroy the Notion of Antiquity.,
To make the Inftancc parallel, we muft
fuppofe a Gentleman as old as Methufalcm^
and then I confefs he would be a great Cu-
riolity 5 and ought to be valued accordingly.

PhiiGt. As I remember you were faying,
t\\Q Pvlerit of the firft Gentleman of the
Houfe ought to be conliderd.

PhilaL Yes:^ I conceive that Circum-
fcance very Material 5 and that if upon en-
quiry

upon PRIDE. 67

quiry it proves Unintelligible, or Unlucky,
it's no fmall Abatement to the Family. For
if he Advanced himfelf by a voluntary En-
gaging in unjuft Quarrels, he has no better
Pretence to Honour than what a refolute
and fuccefsful Padder may Challenge. If
he owes his Heraldry to a (ervile Flattery,
and a dextrous Application to the Vices of
Princes 5 the Marks of their Favour are ra-
ther Infamous than Honourable to his Po-
fterity ^ becaufe he is Ennobled for thofe
Qualities, for which he ought to have been
Puniflied.

Pifilot. What if the Gentility vv^as Pur-
chafed, I hope v/e may make the bed of
what we have paid for?

PhilaL By all means ! But then this is a
fign that Worth and diftinguifhing Quali-
ties were wanting 5 otherwife the Honour
had been conferred Gratis. The fame may
be faid when Arms or Titles are given at
the tnftance or Recommendation of a Fa-
vorite ^ for this is down-right begging for
Quality 5 and looks more like an Alms than
an Honour. Farther, it's a leflening to a
Man's Nobility , when the Reafon and
Grounds of it are unknown 5 for if his Rife
had been derived from worthy and credi-
table Caufes, he would in all likelihood
have been as certainly acquainted with
them, as ^vith bis Arms ^ It being both ea-

F 2 flQ,

68 A Moral Essay

fie, and for the Reputation of the Family,
that Records of this Nature (hould have
been prefervVl ; and therefore the Lofs of
them feems rather to proceed from Defign
than Neglcft. In (hort, if the firft Princi-
ples of Honour happen to be thus Coarfe,
or Counterfeit, it's not in the Power of
Time to mend them: A Pebble or Bnjiol
Stone will not change their Natures, and
improve into Diamonds ^ though they are
laid up a Thoufand Years together.

Philot. Hark you Mr. I doubt your Ef-
fefts (if you have any ) have lain but a lit-
tle while in the Heralds Office.

Philal. Probably as long as your Wor--
fiiips: But I take it to be much more a
Gentlemanly Quality to difcover fuch un-
fociable Miftakes than to abett them. If
we are capable of underftanding any Thing,
it muft undoubtedly be more Creditable to
promote good Humour and Modefty in
Converfation, and give Men right Ap-
prehenfions of themfelves ^ than to flatter
them inro Groundkfs Conceits, and make
them believe they may be truly Great,
and yet good for Nothing. To maintain
fueh indefenfible and dangerous Principles
of Honour, which not only impofe upon
our Uiiderllandings, but emafculate our
Spirirs, and fpoil our Temper, and tend
only to the nourilliing of Idknefs and Pride ^

upon PRIDE. 69

is, in my Opinion, no very Heroical Under-
taking.

Phiht. Then I find we muft come to the
Merits of the Caiife, as you call them ^ and
examine upon what Foundation the Fami-
Jy ftands.

PhiUl. I think that is the only way to
know what we have to truft to • and how
far we may infift upon the Advantages of
Birth.

Philot. What are the nfual Steps to Ho-
nour >

PhilaL I fuppofe one of thefe Three,
Learning, Commerce, or Arms. The Pre-
tences of Learning have been examined
already ^ To which I ftiall only add. That
if a Perfon whofe Mind is enlarged, and
beautified with all forts of ufefal Know-
ledge, is notwithftanding obliged to Mo-
defty, and Sobriety of Thought, then cer-
tainly thofe who claim under him, and arc
wife only by Proxy, ought not to erow too
big upon their Relation to the Mnfes. To
proceed, ComnKvce is another Expedient
which often diftinguidies a Man from the?
Vulgar. For Trading raifes an Eiliate, and
that procures Honour 5 fo that in this Cafe
Wealth is the main of the Merit ^ and that
which is chiefl^^ infifted on by thofe who
Inherit it. But here we ought to be verf
Caufious and Meek-Spirited, ri!l v^e are af-

F ^ fnrej

70 ^MoralEssay

fured of the Honefty of our Anceftors 5 for
Covet on frefs and Circumvention make no
good Mottoiox 2iCoat. And yet your Men
of Trade are too often affifted in their For-
tunes by thefe Qualities.

Philot. I think you are too hard upon
them 5 and believe they may come into their
Eftates by more accountable Methods, viz.
hj their Induftry, by Underftanding how
to make ufe of all fair Advantages, and by
the Luck of a good Acquaintance.

PhiUL I grant there is a great deal of
Good Faith, Franknefs and Generofity to
be Found amongTradefmen^ and that fuch
Profeffions are neceffary to the Convenience
and Splendor of Life 5 and being thus Ufe-
ful, ought to be efteemed Honourable. But
their being ufed to value fmall Gains is apt
( without care ) to make them contraft a
Narrownefs of Spirit, and toftand too much
to the Point of Intereft.

Philot, What is that which they call the
Myftery of Trade ?

PhiUL A great part of it confifts in the
Skill of over-reaching their Cuftomers ^
v^^hich Science, I fear is not learned meerly
for Speculation.

Philot. Poffibly if may be for Caution,
that they may not be impofed on by others.

PhilaL I am willing to think fo, how-
f vcr thcfc Arc^;ia Offici?/^., are counted fuch

Eflential?,

upon PRIDE. 71

Effentials, that except an Apprentice is ful-
ly inftrufted how to Adulterate, and Var-
nifli, and give you the Go-by upon occafi-
on, his Mafter may be charged with Neg-
left^ and fued for not teaching hira his Art,
and his Trade.

Philot. It feems then he cannot be an
Honefl: Man, except he teaches his Servant
to play the Knave.

PhilaL Granting your Inference, yet you
know a Man may underftand his Weapon
better than his Neighbour 5 and notwith-
ftanding be of a very peaceable InofFenfive
Temper. However, Vv^hen the Rife of the
Family is owing to fuch an Original, a Man
has a particular Reafon not to flourifh too
much upon the Glitter of his Fortune^ for
fear there (hould be too much Alloy in it.
For fome People are forced to climb in a
very mean and fervile Pofture. They muft
Flatter, Deceive, and Pinch %, life their
Neighbours, and themfelves too, very un-
kindly, before they can gain their Point.
So that if the Anceftor had not been remark-
ably Little, hisPofterity had never been re-
puted Great.

Fhilot. But what needs all this Scruple ?
Why fhould I enquire fo Anxioufly how
my Anceftors came by their Eftatc ? Let
their Merit be as fmall as you picafc, the-
Revenue will not fink upon this Score.

F 4 Now,

7^ A Moral Essay

Now, if you confidercd the Sovereignty of
Money, how it commands Honour, and
Beauty, and Power 5 how much of Orna-
ment, and Defence, and Pleafure there is
in it 5 you would allow us to be a little Up-
ifli upon the Matter : For when a Man has
fuch an Univerfal Inftrument of Delight,and
is Mafter of that, which is Mafter of every
thing elfe, he ought vifibly to Congratulate
his Happineft, and pay himfelf a particular
flcfpeft.

PhiUl. If I could Purchafe a parcel of
new Senfes, and (bme pretty undifcovcred
Curiofities to pleafe them with, I confefs I
fiiould be more deCrou3 of growing Rich
than I am.

Phihf\ What though you cannot buy
any New, you may pleafe the Old ones
better 5 and make one Senfe go as far as
two, with Poverty.

Fhilal. lam not altogether of your Mind 5
befides, if my Underftanding does not im-
prove proportionably, I am only in the fair-^
,£r Way to be more a Brute.

Phtlot. Underftanding ! Money will buy
good Books 5 and though the Owner fliould
not know how to ufe them, yet if he has
an Eftate, he will never want People to
make him believe he has Senfe, which will
be in a manner as well ^ for Pleafure con^
jifts rnqftly ip Fancy,

PbiUh

upon PRIDE. j:^

PhilaL I don't envy fuch a one the En-
tertainment of his Imagination, though I be-
lieve it is much (hort of the Tranfports of
Lunacy : But vi^ithal I think. That Folly
and Madnefs are no proper Judges to pro-
nounce upon the Advancements of Human
Nature. But to return to the Argument ^
no Perfon can be Great by being Owner of
thofe Things which wife Men have always
counted it a piece of Greatnefs to Defpife,
To which I muft add, That it is not the
Poffeffing, but the right Management of
any valaable Advantage, which makes us
Confiderable. He that does not Employ
his Fortune generoufly, is not to be Refpe-
cted meerlybecaufe he has it. Indeed, if a
Man gives me Part of his Eftate, I am
bound to make him an Acknowledgment^
but I am not obliged to Honour him, be-
caufe he is pleafed to keep it to himfelf

Philot. Well! SinceMerchandifeis fome-
times liable to Exceptions , and ancient
Wealth has no right to Challenge Worfhip
and Homage, pray what do you think of
Nobility raifed by Arms ? I hope here you
v/ill grant the Materials arc all fliining, and
folid. And when an Anceflor works out
his Fortune by great and hazardous Un-
dertakings, by Contempt of Danger and
Death, and all the Inftances of an Heroick
Gallantry 5 is it not hi2;Iily reafonable, his

De-

74 ^ MoR AL Essay

Defcendants fhould (hare his Honour, as
well as his Inheritance ? Nay, they feem
Obliged, in Juftice to his Memory, to have
fome Streaks of Greatnefs and Referve in
their Carriage. They might better be
Profufe in their Expences, than their Fami-
liarities. The Wafting his Eftate, and
Razing him out of the Heralds Books, is
fcarce more Injurious to his Name, than
the heedlefs Condefcentions of his Family.
For by fuch ill managed Humility, they do
as it were Proftitute his Quality 5 Mingle
his Afhes with ignoble Duft 5 and Deface the
Monuments and Diftinftions of his Merit.

Philcil. I confefs, a Man ought to be Ci-
vil to his Generation 5 but not to that De-
gree, as to Plague the Living, only in Ce-
remony to the Dead. And I may fay far-
ther. That a Noble Anceftor, does not de-
fire his Pofterity fliould pretend to Honour
him this way 3 except his Qualities, as well
as his Name, defcend upon them. A Perfon
truly Great, is never fond and unreafonable 5
he hates to fee Folly Idolized 5 though it
be in his own Children 5 and had rather
have his Memory buried in Oblivion, than
his Honour fhould be Ufurped by a Dege-
nerate Infignificant OfF-fpring. Befides, the
Reafonsyou affign why Martial Men ought
to be valued by After-Ages, feem to be
eommoti to other Pretences to Nobility.

Philot.

" u^on PRIDE. 75

Phllot. T am forry if they appear fo ^
fince I defigned them chiefly for the Advan-
tage of Arms. For in my Judgment, the
Profefiion of a Soldier has a particular, and
paramount Title to Honour. For can there
be a more extraordinary Inftance of Great-
nefs, than for a Man to be undifmayed,
amidfl: fo many horrible Inflruments and
Images of Death ? To expofe his Pcrfon as
freely as if he knew himfelf Immortal 5 and
to fear nothing butObfcurity and Difgrace?
And therefore though there are many other
Creditable Employments and Accomplifli-
ments, yet there is a tranfcendent, and al-
moft an aftonifhingGreatnefs andGracefuI-
nefs in Valour. It has fomething more II-
luftrious and Sparkling, more Noble and
Majeftick than the Reft.

Philal, Hold! You are e;oin2f to defcribe
Alexdffdcr ovC^far-^ Do you think that eve-
ry Fields or Charge inGides^ can pretend to
all thefe fine Things? This muft be exam-
ined farther by and by 2 At prefent I fnall
only obferve to you. That though I have a
great Efteem for a Gentleman of the Sword,
and don't in the leaft intend to Icffen the
juftCharafter of Military Glory ; yet I con-
ceive there is another Profefiion, vv^hich
poffibly does not Glitter altogether fo much
upon the Senfe^ but for all that, if you
touch it, 'tvv^ill prove right Sterling.

Vhllot.

76 A Moral Essay

Philot. What Profeffion do you mean?

PhiUl. That of Learning 5 Therefore if
you pleafe, I will juft Glance upon the Ad-
vantages of Learning 5 without interpofing
my Judgment by way of Comparifon.

Philot, Do fo 5 for I think you had need
fay fomc kind Things upon this Argument,
to make Amends for the Freedom you took
with it in our former Conference.

Philal. Don't miftake me ^ I am comfci-
ous of no Injury 5 and therefore defign no-
thing by way of Reparation.

Philot, Take your Courfe.

Philal. I. Then not to mention. That
Learning is an improvement of our Minds 5
which is the NobleftPart of us. I fay not
to mention this, you may pleafe to take no-
tice 5 that without fome (hare in this ac-
complifliment. War it felf cannot be fuccefs-
fully managed. Without the afliftance of
Letters, a Man can never be qualified for
any Confiderable Poft in the Camp. For
Courage and corporal Force, unlefs joined
with Condudt , and reach of Thought
(which are the ufual EfFefts of Contempla-
tion ) is no more fit to Command, than a
Tempefl 5 doing for the moft part more
harm than good ; and deflroying it felf by
its blind and ill direfted Motion. It is
Learning which teaches a General the Suc-
GelTcs and Events of Aftion in former Ages 5

whicl^

upon PRIDE 77

which makes him better able to Judge of his
prefent Preparation. It Inftrufts him how
to take Advantage of his Enemies 5 and
avoid thofe Mifcarriages which have been
Fatal to Others before him. It teaches him
how to Fortifie and Aflault ; how to ma-
nage the difference of Ground and Weather.
It lets him into the Knowledge of Humane
Nature 5 and fhews him how to underftand
the Tempers of other Men 5 and to Govern
IiisOwn. It difcovers by what fecret Springs
the Paffions are moved ^ what are the
moft probable Caufes of Hope and Fear^
of Refolution and Cowardife 5 and how
ftrangely they are mixed, and varied accor-
ding to the difference of Climates, Govern-
ments, Conditions, and Occupations^ efpe-
cially according to the different Age, Tem-
per, Interefl, and Experience of Thofc who
are in Power.

Phtlof. Yes 5 no doubt it teaches a Man
to take aSoul inPieces,as eafily as a Watch!
If ever I lieard fuch Conjuring!

PtnUL Pray be not io fevere^ the Dif-
courfe is not foRomantick as you fuppofe.

PhiloL Go on.

PhilaL Secondly, I obferve that the Ad-
vantages of Learning are more Lafling
and Extenlivc than thofe of Arms. The
Cournge of a Soldier, dees his Country not
much Service after his Death 5 the Benefit

of

78 A MoR AL Essay

of it being ufually confined to one Age:
Whereas by the Knowledge of Men and
Things, Publick Provifions for Society are
Framed, and the Confl-itution adjufted to
the Temper and Convenience of the People 5
of the happy efftfts of which, remote Pc-
fterity is often fenfible. And as the Con-
fequences of Valour, feldom reach beyond
the Death of him who (hewed it 5 fo there
are Few the better for it, except thofe a Man
engages for 5 which are commonly none but
his Country-men. But Learning, by In-
venting and Improving Arts and Sciences,
fcatters its Favours in a much larger Com-
pafs^ becomes an univerfal Benefactor^ and
obliges Mankind in its niofl Comprehenfive
Latitude of Place and Time.

Philot:, I hope you will grant, That
Learning mud: fly to the Protection of the
Sword to fecure it*s Quiet ^ and all the Pro-
fits accrewingfrom tlience. For in earned:.
Notions and Syllogifms, are very defencelefs
Things againfl Violence. If we had no-
thing but Philofophy, Statutes and Reports^
to fecure the Peace 5 our Memn and Tuum
were but in an ill Condition.

PfjilaL I agree with you, and fhall juft
add in the third place. That the fucceffes of
Learning are Naturally of a very Innocent
Tendency^ and under good Management,
Prejudicial to None. The Conquefts of

Arts

upon? RIDE. 79

Arts are'not like thofe of Arms 5 gained by-
Slaughter, and attended with Ruin and De-
folation. No ^ Here is nothing routed
but Ignorance and Errour 5 nothing de-
ftroyed but obftinate Humour, and favage
Difpofition:

EmoUil: mores ?2ec finit ejfc feros ,

But a Martial Man, except he has been
fweetned, and polifhed by a Lettered Edu-
cation, is apt to have a Tinfture of Sower-
nefs and Incomplyance in his Behaviour.
And therefore if you obferve your old He-
roes in Horner^ ( for want of being Book-
Learned) were none of the Gentileft-Men.
What a rugged, Tempeftuous, unconver-
fable Mortal, was Achilles-^ I could never
fancy that fame TOoPa^ ax^V-

Philot. Well ! I perceive it is rcquifite
for a Man to get fome Senfe to his Cou-
rage if he can : But have we not loft all our
Pride :^ and gone fomewhat off from the
Point ?

Philal. No 5 We have only fetched a
Compafs 5 and thrown our Reafoning more
into a Circle, to Invert the Place: And
now v/e will come on direftly, and make
a liltle Affault^ only to try the Strength of
the Garifon,

PhihL

So JMoRAL Essay

Philot. Very Soldier-like ! In plain En-
glifi, I doubt you are Attempting to fhew,
that it is not fo much the Profeffion of Arms,
as the unexceptionable Management of that
Profeffion, which makes a Family honorable.

Philal. Yes. Therefore before wc fall too
much in Love with the Buif in the Ward-
robe 5 we fhould examine whether the
War was juft 5 whether our Anccftor
Fought in Defence of his Prince and Coun-
try 5 or let himfelf ont to any Perfon, who
would Hire him to Murther. We fhould
confider^ Whether the Enterprife was Great
and Dangerous^ whether the Advantages
were gained by open Bravery and Refolu-
tion ^ or were no more than the Effefts of
Chance, of Treachery, or Surprife ? And
though a Man can give a Creditable An-
fwer to all thefe Qneftions, be fhould ftill
remember, there are a great many Perfons
who have ventured as far as himfelf^ and
yet continue in t heir firftObfcurity: So that,
had it not been his good Fortune to have
fallen under the Notice of bis General, his
Merit had been unrewarded. There are
many Perfons who perform fignal Service
in a Breach, or Scalado ^ and yet their Cou-
rage is often unregarded, and loft in the
Crowd and Tumult of the Aftion 5 fo that
they get norhins; but Blows for their Pains.
To wind up this part of the Difcourfe :

Let

uponVRlDE. 8i

Let the Rife of the Family be never foCon-
fiderable ( I mean none but Subjefts ) it
ought not to fuperfede thelnduftry ^ or (top
the Progrefs of thofe who are thence De-
fcended. For if we rely Wholly upon the
Merit of Others 5 and are great only by
Imputation 5 we (hall be efteemed by none,
but the Injudicious Part of the Worlds
To fpeak out 5 If neither the Advantages of
Fortune and Education ( which often con-
cur in thefe Cafes) the Expeftation of
others, nor the Memory of Worthy An-
ceftors 5 if none of thefe Motives can pre-
vail with a Man, to furnifti himfelf with
Supravulgar and Noble Qualities 5 this is an
Argument, that he is either under a Natu-
ral Incapacity, or elfe has abandoned him-
felf to Sloath and Luxury. And without
Difpute, he is mofl: emphatically Mean,
who is fo under the greateft Advantages
and Arguments to the Contrary* So that
the Luftre of his Family, ferves only to fet
ofFhisown Degeneracy^ it docs Facem pr<e-
ferrepiidefidk:^ and makes him the more re-
markably Contemptible.

Philot. You are Smart upon the empty
Sparks ! And I perceive by your Difcourfc,
That if we intend to fet up Strong, wemuft
do fomethingfor our felves.

FhJlaL Yes : And therefore I prefume,
that Women have moreReafon to infifl: up-

G on

8i A Moral Essay

on their Birth than Men ^ Becaufe they
have not fo fair a Trial to difcover their
Worth. They are by Cuftom, made In-
capable of thofe Employments, by which
Honour is ufually gainM. They are fhut
out from the Pulpit and Barr 5 from Em-
baffies . and State Negotiations ^ fo that
notwithftanding (as I believe it often hap-
pens ) their Inclinations are Generous, and
their Abilities Great, to ferve the Pub-
lick 5 yet they have not an Opportunity of
fhewing it.

Phjlot. Truly, I think you need not
have been fo liberal to the Beau-Sex -^ you
know they have enough to be Proud of,
befides Heraldry.

P/jilal. What do you mean ?

Pifilot. Their Beauty, Man.

Phjla!. Right ^ I believe that may Di-
fturb them fometimes 5 but they have no
great Reafon for it. For Beauty, though
it's a pretty Varnifh i, yet it's of a frail Con-
ftitution 5 liable to abundance of Accidents 5
and but a ftiort-lived Blefiing at the beft.
And waving thisConfideration ; it feems to
be made chiefly for the Entertainment
of the Lookers-on. Thofe who are fo
much admired by Others, can t (hare the
Pleafure of the Company, without the
help of a Glafs 5 for the Eyes which fhew
us other Objefts, cannot fcethemfclves. Na-
ture

upon PRIOR 83

turc feenis to have laid the moft graceful
Parts of our Fabrick out of our way ^ to
prevent our Vanity. For could fome Peo-
ple always Command a fight of their Fa-
ces 5 they would Narcijjus like, be perpetu-
ally poring upon their Handfomenefs 5 and
fo be neither fit for Bufinefs, iior Compa-
ny,

Philot. To my thinking you have not
cleared the Point 5 For why may we not
infift upon the Privileges of Nature ? Why
ftiould a fine Woman, be fo Prodigal of her
Beauty 5 make Strip and Wafte of her Com-
plexion, and Squander away her Face for no-
thing ? There is no reafon Perfons of a lefs
agreeable Afpeft ( except they have fome
other Advantage ) (hould Converfe with
Beauty upon a Level, For thofe who can-
not furnifh out an equal proportion, to-
wards thePlcafurcofCotiverfation^ ought
to pay for their InfufEciency in Acknow-
ledgments. Beauty without doubt, was
defigned for fome Advantage 5 and if fo, cer-
tainly the Owners have the beft Right to it.

PhiUL I grant it ^ and therefore it's al-
lowable for them to fet a Value upon their
Perfons ^ for the better Difpofal of them.
And farther if they have a Mind to it, they
inay ple^fe themfelves 5 bccaufe they are
Accept ^ble to Others ^ which is a generous
Satisfictioa : But when they grow Hu-

C 2 tnourfom.

84.

A Moral Essay

rnourfom, they fpoil all ^ For Pride not on-
ly raifes a Prejudice againft their Beauty 5
but really leffens it. For if you obferve,
it Paints an ill-natured Air upon their
Face 3 and fills them with Spleen, and
Peevifhnefs, and Paffion^ which exhaufts
their Spirits; and makes their Blood left
florid ; fo that their Beauty is neither fa
agreeable, nor lading, as otherwife it would
be: And if the prefent Inconvenience will
not Cure them, they will do well to re-
member, That tliey muft of neceffity, grow
Humble when they are Old 3 unlefs they
are fo Fanciful, as to doat upon Rubbilh
and Ruins.

P/jilot. Pray let us take leave of the
Ladies -^ and proceed to the other Branch of
your Diviiion, viz, to acquired Nobility.
And heremethinks, every thing looks unex-
ceptionable and fine, upon your owrr
Principles. For here we are beholden to
none but our felves^ we are not thrown up
the Hill by anothers Arms^ and made con-
fiderable by Diverfion, or Chance-medly ^
but climb theAfcentby plain Strength, and
indefatigable Aftivity. Is it not a fingular
Commendation, to have our Circumflances
not only Large and Honourable, but Inde-
pen ient 5 and almoft to Create the Privi-
leges we enjoy ? Here is no gilding of a
coarfe Subftance 3 no borrowed Glory 5 no

faint

upon PRIDE. 85

faint Refleftion from an Anceftor ^ but the
Man is all Bright and Luminous to the Cen-
ter 5 and Shines and Sparkles in his own
Worth. He is not Great by Genealogy
and ancient Tide 5 by the Favour of For-
tune, and the Labours of thofe he never
help'd ^ but by Nature and Performances :,
by having Greatnefs incorporated in himfelf.
Now, may not a Perfon who has thus di-
ftinguiftied himfelf by his Merit, make ufc
of the Honour which has been fo juftly con-
ferred upon him, and put the Lazy and lefs
fignificant in mind of their Defeds ?

Philal. If you recolleft your (elf you will
find, that this point concerning Acquired
Nobility has been occafionally difcourfed
already ^ Therefore I (hall only add, that
upon fuppofition a Man has obliged the
Publick, and is remarkable for great Abili-
ties and a generous Ufeof them 5 he would
do well to remember that there are others
who have ventured as far, and performed
as confiderably as himfelf, whofe Services
all mifcarried as to any private Advantage,
becaufe they were not fo lucky as to aft
under the Notice of thofe who were able
to reward : And that many Perfons well
furnilh'd for Employment and Honour, go
out of the World as obfcurely as they came
in ^ only for want of a proper opportunity
to bring them into Light, and publick View,

G 3 P/jilot.

86 ^ Moral Es say

Philot. What tho* fome People are un-
lucky, ought theirMisfortunes to beplead-
pd to the prejudice of Defert in others?

PhiUL No. But when a Man has re-
ceived fo valuable a confideration for his
Service as Honour and Eftate, he ought to
acquiefce 5 and not prefs too arbirarily for
Submiffion. He fhould not fet a Tax upon
Converfation, and put the Company under
Contribution for RefpeQ:. Bed Jes, a Gen-
tleman of the firft Head has a particular
reafon to manage his Advancement obliging-
ly: For by treating the little People rough?
ly, he does in efFc-ft but expofe his Ance-
ftors, and reproach his own former Condi«
tion.

Philot. You have fo many fetches with
you! But what do you think of Magi-
ftrates? In my Opinion thofe who repre«
fent their Prince, and are the Minifters of
Juilice cannot praftife that Humility and
Condefcenfion you feem to admire, with
any manner of Decency, or Security to the
Publick. For if they don't oblige their In-
feriours to Diftance, their Reputation will
fink, and the Majcfty of the Government
will be leffenM :> and then it's eafie to guefs
what the Confequence muft be.

Philal. I agree with you 2 Magiftrates

ought to affert their Office, and not make

themfelves Cheap by improper J^amiliaritieSo

■ - ' « ^ ^ |i^

uponVRlDE. 87

But their Charafter may be over-ftrain'd.
To prevent which Inconvenience , they
may pleafe to remember, That their Power
was given them upon aPublick Account,
more for the Benefit of others than them-
felves. They are deputed by their Prince,
for the countenancing of Virtue, for the
Eafe and Proteftion of the People, and
therefore they (hould difcourage none who
are Regular and Fair^ they (hould fhew
their Authority upon nothing but Infolence
and Injuftice , Thieves and Malefaftors 3
upon thofe who Affront the Government,
or Break the Peace. There is no neceflity
they (hould bring the Air of the Bench into
common Gonverfation, and wear their G;»-
mijfions always upon their Faces. To man-
age their Power thus fingularly, looks like
a little private Defign of fetting up for
themfelves:, as if they procured their Au-
thority to fright the King's Liege-Subjefts ^
and to Over-awe the Neighbourhood into a
a greater Reverence.

Philot. But if they (hould happen to take
too much upon them, are the People to
flight them upon this Account?

PhtUU By no means: The Authority
ought to be confider*d, let the Men be what
they will. However in general, I obferve.
That the beft way to fecure Obfervance, is
not to infift too violently upon it : For

G 4 Pride

88 ^ Moral Essay

Pride is a moft unfortunate Vice. Other
Immoralities ufually gain their Point,though
they lofe more another Way 2 But a Proud
Man is fo far from making himfelf Great
by his haughty and contemptuous Port,
that he is ufually puniflied with Negleft
for it : And that Difdain with which he
treats Others, is returned more Juftly upon
himfelf: Which may be done without much
Difficulty^ in Regard Honour is not be-
come a Property fo far, as to have all its
Appurtenances, bounded and fix d by Law.
The Circumftantials, and oftentimes the
moft pompous Part of Ceremony, are Arbi-
trary and Undetermined. For we are not
told either by Statute^ or Common Law,
how many Bows a Superiour of fuch a De-^
gree may expeft from us 5 nor how low we
are tomajce them ^ nor how often the Terms
of Refpeft arc to be ufed in our Application.

Philot, What do you mean?

PhilaL I mean that it is not fettled by
Aft of Parliament, how many 5/rj" and Mar
dams^ z Difcourfe of fuch a Length is to be
fprinkled with 5 and therefore a crofs-grain-
ed Fellow, will tell you he has his Betters
mpon their Good Behaviour : If he likes
their Humour, he will be as liberal to them
in Acknowledgments as they pleafe ^ if not,
lie ihall take the Freedom to hold his Hand 5
^nd let them help themfelves how they can.

upon PRIDE. 89

Phtlot. Well ! I cannot reconcile this Self-
denying Humour you are Contending for,
to the Character of a Gentleman. Such an
untoward management of Fortune and
Honour as this is, argues either that a Man
wants Senfe to underftand his Condition,
or Spirit to maintain it. To throw away
the Prerogatives of our Birth, or the Re^
wards of our Induftry, at fuch a carelefs
Cynical rate, is a fign of a Ruftick Inap-
prehenfive Meannefs^ and that we have
not the leaft Inclination to Greatnefs in us.
For thofe who defire to be Great, will en-
deavour to Excel 5 and thofe who Excel
will be fure to (hew it : For the Eflence of
Greatnefs lies in Comparifon. A tall Man
lofes the advantage of his Stature, unlefs he
jftands Streight, and overlooks his Neigh-
bour.

PhilaL Methinks you are fomev/hat out
in your Notion of Greatnefs.

Philot. Let us hear if you can hit it better.

'PhilaL To fpeak freely, I conceive it a
much more Subftantial and better natured
Thing than you have made it. Greatnefs
certainly does not confifl: in Pageantry and
Show, in Pomp and Retinue ^ and though
a Pcrfon of Quality will make ufc of thefe
things to avoid Singularity, and to put the
Vulgar in mind of their Obedience to Au-
thority, yet he dpes not think himfelf real-
ly

90 A Moral Essay

iy the bigger for them : For he knows
that thofe who have neither Honefty nor
Underftanding, have oftentimes all this fine
Furniture about them. Farther, To be
Great, is not to be Starched, and Formal,
and Supercilious 5 to Swagger at our Foot-
men, and Brow-beat our Inferiors. Such a
Behaviour looks as if a Man was confcious
of his ownlnfignificancy 5 and that he had
nothing but Out-fide, and Noife, and ill
Humour , to make himfelf Gonfiderable
with : But he that is truly Noble, has far
different Sentiments 5 and turns his Figure
quite another way. He hates to abridge
the Liberties, to deprefs the Spirits, or any
vays to impair the Satisfaftion of his
Neighbour. His Greatnefs is eafie, oblig-
ing, and agreeable ^ To that none have any
juft Caufe to wifli it lefs. And though he
has a general kindnefs for all Men ^ though
he defpifes not the meaneft Mortal, but
defires to ftand Fair in the Opinion of the
World 5 Yet he never courts any Man's
Favour at the Expence of Juftice , nor
ftrikes in with a Popular Miftake : No,
He is fenfible it is the part of true Magna-
nimity to adhere unalterably to a wife
Choice : not to be over-run by Noife and
Numbers 5 but to appear in defence of in-
jured Right, of neglefted Truth, not^ith-
ftanding all the Cenfure and Difadvantage

they

upon PRIDE, 91

they may fomctimcs lie unden To con»
elude his Gharafter, A Great Man is Affa-
ble in his Converfe, Generous in his Tem^
per ^ and Immoveable in what he has ma-
turely Refolved upon. And as Profperity
does not make him Haughty and Imperi-
ous, fo neither does Adverfity fink him in-
to Meannefs and Dejeftion : For if ever
he (hews more Spirit than ordinary, it is
when he is ill ufed5 and the World Frowns
upon him. In ftiort, he is equally remov-
ed from the Extremes of Servility and Pride 5
and fcorns either to trample upon a Worm^
or fneak to an Emperor.

Fhilot. In earneft 5 you have defcribed a
Perfbn of Honour : And I am fo far pleafed
with the Charafter, that I would give all
I am Mafter of to make it my Own. But
can we receive no other Advantages from
Nobility, but what have been hinted al-
ready ?

Phikal. All that I can think of at prefent
are thefe following:

Firft, It gives a fair occafion to excite
the Generofity of our Minds, and difpofes
us to the Imitation of great Examples ^ that
fo we may not feem unworthy our Prede-
ceffors. Indeed, a Man is bound in Jufticc
not to impair the Reputation, nor fpoil
the Breed of the Family ; but to hand
down the Line to his Pofterity j at leaft

witi

91 A Moral Es say

with the fame good Conditions he receiv-
ed it.

Secondly, ThefePriviledges of Birth may
ferye to Check an infolent Humour in
others, who behave themfelves Contemp-
tuoufly towards us upon leffer, or but equal
Pretences.

Thirdly, A Man may make fome Advan-
tage this way, when he falls undefervedly
under Publick Difgrace : or is unrighteouf-
ly Oppreffed. For in fuch a Cafe, the men-
tion of his Anceftors feems free from all
fufpicion of Vanity, and may fairly be in-
terpreted to proceed either from felf-De-
fence, or greatnefs of Spirit.

Fourthly, The fame may be done when
any Office or Promotion, may Legally be
claimed by virtue of an honourable Con-
dition. For Example, If a Man fliould put
in to be one of the .Knights of Malta, he
might modeftly enough publifh his Pedi-
gree 5 and prove his fix Defcents, againft a
lefs qualified Competitor.

Philot. If you are at a flop, I think I
can carry your Conceflions fomewhat far-
ther. For, as I remember it has been
granted already, that the common People
may pay a Refpeft to Quality 5 though you
Mortifie the Pleafure a little feverely in
thofe who receive it.

?hilaL May pay a Refpeft, call you it? I

fay

ufonVKlDE. 95

fay they muft. For not to mention that
Gentlemen have generally a greater (hare
of Fortune and Senfe too, thanthofe of Vul-
gar Condition 5 not to mention this I fay.
If they had nothing to plead but their Qua-
lity, they ought to be regarded upon that
Score, becaufe the State fets a Value upon
it : and that for Publick and Confiderablc
Reafons.

Philot. I perceive if a Man will but ftay
and hear you out, you are civil enough at
the laft. Pray what are we to do next >

PhiUL Why, Now I could run aDif-
courfe with you upon the Inconveniences
of Pride 5 and (hew you in particular, what
an unconquerable Averfion it gives all
Mankind againft us, when we are over-
grown with it. How it multiplies, and con-
ceals our Defefts from us: and makes us
do a Thoufand filly Things, without ta-
king notice of them. How it makes us a
Prey to Flatterers 5 and puts us to great
Expences, only to be laughed at. I might
debate with you, how it fpoils Converfa-
tion^ and takes away the pleafure of Soci-
ety. How often Families, Kingdoms, and
Churches are Embroiled 5 and the World
turned topfie-turvy by this Vice. Thefe
and many other ill Confequences of Pride,
might be enlarged upon : But this part of
the Argument is, I conceive, more proper

for

94 A Moral E s s a r, ^c.

for Divines 5 and therefore I (hall purfue it
no farther.

Philot. Well moved t For now I think it
is almoft time to give over*

Philal. I v^on't tire you*

Teur Hnmbte Servants

%

9^

A

MORAL ESSAY

Concerning

CLOATHS.

Philvt. 1 \Hrlaletffef^ Vm glad to meet
1-^ you again ^ Where have you
-^ been this long time >

PhiUL Sometimes not juft where I would
be: But now Ihavenoreafon to complain ^
for I always think my felf Well, when I am
with a Friend.

Philot. I mufl: have half an Hours Con-
verfation with you before wc part.

PhiUl. You oblige me extremely. I was
afraid your Time had been pre-ingaged
to thofe Gentlemen and Ladies you parted
with at the Coach 5 I heard them define you
not to ftay long. By their Habit and Equi-
page they feem to be Perfons of Condition 3
and therefore you know the Apointment
niuft be well remembred.

Philot. Leave that to me. But by the
Way, I thought you laid fomewhat of an

Ac-

96 A Moral Essay

Accent upon their Habit 5 Were they too
Fine for you?

PkiUl. They may be fo for themfelves
for ought I know.

Philot. I perceive you are for making
Trize of me again. I remember what mor-
tifying Difcoveries you made at our laft
Meeting. I wifti you had kept your Cy-
nical Truths to your felf 5 for Tm fure my
Mijiakes were much more Entertaining.
* PhiUL It feems they were Truths then.

Fhilot. Yes. And that's it v/hich vexes
me ^ for now I have much ado to keep my
felf in my own good Opinion.

VhiUL Vm forry you fliould be in Love
with a Delufion 5 efpecially when you know
it to be fuch. Fevers and Intemperance
bring a great many gay Fa:ncies with them 5
and yet they are not accounted any of the
Bleffings or Ornamentals of Life.

Philot. Happinefs is Happinefs ^ whe-
ther 'tis founded in Reafon or Imagination,,
'tis all a Cafe to me, provided I have a vi-
gorous Senfe of it. Nay, in my Judg-
ment, thofe which you call the Satisfafti-
ons of Fartcy^ are the better of the two.
They are more at Command than the
other, and ftand in no need of a Foreign
Supply. The Want of Tools and Materia
als, if the Model is anfwered, is a Com-
mendation to the Workmau. To make To

fine

concerning CLOATHS. 97

fine a Something out of Nothings has fome
Rcfemblance to Creation: So that if this
Way has as much Pleafure in the EflFeft5
it feems to have more of Magnificence in
the Caufc.

PhilaL I grant you, if a Man could be
ahvays dreaming of Paradife^ The Dream
would go a great Way towards making
the Thing. But alafs ! The vifionary Plea-
fure will quickly difappear. The agreea-
ble Part of the Fit won't laft^ therefore let
us get rid of it as foon as may be. The
longer it continues, the worfe and the
weaker 'twill leave us. We may, like the
Romdr7s, Deify a. Difeafe, if we pleafe^ but
if we expeft any Return of the Worfliip,
we (liall be Miftaken.

Philot, I tell you, I came off with Lofs
the laft Rencounter : And now by your
furveying me from Head to Foot, I find
you think I have too much of Expenceand
Curiofity about me : But if you expeft to
Difpute my Cloaths off my Back, you will
be difappointed.

Phil J, I have no Defire you fhould turn
cither Adaf^itc^ or ^laher-^ but yet I be-
lieve fome People throw av/ay too much
Money , and Inclination , upon thefe
Things.

Philot. You feem to forget. That the
Diftindionsof Rank and Condition cannot

H be

■ ■■ — ■ ■ . i. , T,

98 A Moral Essay

be kept up, without fomething Extraordi-
nary in this kind ^ And unlefs this be done,
Government muft fuffcr.

PhilaL For all that, Noah had large Do-
minions^ and, for ought appears, kept his
Subjefts in good Order without any great
Affiftance from the Wardrobe.

Philot. But Princes Subjefts are not fo
near of kin to them now 5 and therefore
not fo eafily Governed.

PhilaL We will Difpute no farther
about Princes : Befides, I grant the World
is aker'd 5 and am willing to make an Al-
lowance upon that Score.

Philot. I (hall proceed upon your Con-
ceffion. And endeavour to prove in the

Firft Place, That Richnefs of Habit is
not only Lawful, but convenient for thofe
whoarepoffeffedof Publick Charges 5 efpe-
cially when they execute their Office. For
the People generally take their Meafures
mare from the Appearance, than the Rea-
fon of Things. Their Apprehenfions are
fo difpofed, that they think nothing Great
but what is Pompous 5 and Glitters upon
the Senfes. If their Governours had not
fome Advantage of them in Figure 3 they
would be apt to over-look their Character,
and forget their Diftance.

PhilaL I have no Intention to argue
againft Geld Chains^ Velvet Caps, or Sables 5

or

concerning CLOATHS. 59

or any Thing of this Nature : But granting
this Furniture may be fomewhcit of a
Guard to Authority, yet no publick Perfon
has any Reafon to Value himfelf upon it.
For the Defign of this Sort of State, is only
to Comply with the Weaknefs of the Multi*
tude. Tis an Innocent Stratagem to De-
ceive them into their Duty • and to awe
them into a juft Senfe of Obedience. A
great Man will rather Contemn this kind of
Finery, than think himfelf Confiderable by
it. He will rather be Sorry that his Autho-
rity needs the Support of fo little an Arti-
fice ^ and depends in any Meafure upon the
Ufe of fuch Trifles. To ftoop to the Vul-
gar Notion of Things, and efl:ablifli ones
R^eputation by counterfeit Signs of Worth,
muft be an uneafie Task to a Noble Mind.
Befides, We are not to think the Magi-
ftrate cannot Support his Office without
Fine Cloaths: For if he is furnifhed with
general Prudence:^ with Abilities particu-
lar to his Bufinefs ^ and has a competent
Share of Power, he needs not doubt his In-
fluence over the People.

Philot. Pray what do you think of pri-
vate Quality > I hope you don t intend to
fl:rike us out of all Difl:inftion, to run all
Metals together ^ and make a Sort oi Corin-
thian Brajs of us.

H a Philal

loo JMoralEssay

FhiUL By no means. However, your
Argument muft abate farther upon this
Head. For Quality, feparated from Au-
thority, is fufficiently maintained by Title^
Arms^ and Precedency: This is enough to
keep up D/Jiin&joft^ and to encourage In-
duftry and Merit. There is no Neceffity
forPerfons, without Jurifdiftion, to March
always with Colours difplayed. It feems
more agreeable theat thy fhould Conceal,
than make a needlefs Oftentation of their
Wealth. Would it not look oddly in a Souldi-
er, to give in a H'lftory of his Valour and
Conduft in Converfation ? Or for a Man of
Learning, to make Harangues upon his own
Parts and Performances ^ and tell the Com-
pany how Ignorant they are in Refped of
him .<?

Philot. That would be a little Ful-
fome I confefs^ But is the Cafe the
fame ?

P/ji/al, Much at one, in private Perfons.
For them to appear Pompous in Equipage,
or Habit, is but a vain glorious Publifiiing
their own Grandeur 5 a filent Triumphing
over the Inferiority of Others 5 and is in Ef-
fed: to proclaim themfelves extraordinary
People. Whereas a modeft Man, if he was
fomewhat Taller than his Neighbours,
would chufe to fhrink himfelf into the Di-
menfions of the Company^ and be content-
ed

comer mn .?■ G L O A T*H S. I o I

ed rather to lofe fomething of hisownSta*
turc, than to upbraid them with the Lit"
tlenefs of theirs.

Philot. What, becaufe a Lord of a Man-
ner has not always a Commi\Jion^ muft he
be allowed no better Cloaths than a Cot-
tager ?

PhiUL Yes. There may be fome Diffe-
rence 5 and yet it need not be very Expen-
five. A Gentleman's Mien and Behaviour
is fuflScient to difcover him, without any
great Dependance upon Shops and Taylors.
After all, the beft way of diftinguifhing, is
by the Qualities of the Mind : Let Perfons
of Condition ftrive rather to be richer in
their Difpofition than the Vulgar : Let
them put on a better Humour, wear a finer
Underftanding, and (lievv a more (hining
Fortitude: Let them appear remarkably
Jufty, Inoffcnfive, and Obiisring. This is
the Way to be nobly Popular, and gives
them the Hearts, as well as the Ceremony,
of their Inferiours.

Philot. How muft they fpend their
Eftates5 they cannot Eat and Drink them
all?

P/jilal. However, they feem willing
enough to try their Skill 5 and I believe the
Experiment fucceeds fometimes. But to
your Queftion: Was the SurpluGige of
Wealth emploved in Charitable IJfes, and

H 2 En-

lo^ tIMoralEssay

Entertainments foberly Hofpitable, I con-
ceive it would run in a more proper Cha-
nel : Did Men lay out their Abilities in the
Service of Religion, and for the Promoting
of Arts and Knowledge, Jiow might they
Advance the Profperity and Glory of aNa-
tion this Way ? How much \Vifer, and
Eafier, and Richer, might they make their
Inferiors ^ And as they would be more
Beneficial to their Country, fo chey would
ferve the Defigns of Greatnef) much more
EfFeftually. Such a generous Ufe of For-
tune, would give Luftre to their Repurac
tion 5 and make the World look with
Wonder and Regard upon them. How
would it Raife a declining Inrerefl: to its
former Height; and with what advan-
tage convey their Memories to Pofterity?
But to Return 5 Pvichnefs of Habit is not on-
ly unneceffary to keep up the Diftinftionof
Degrees, but infufficient : For where there
are no Sitr^ptnary Laws to confine the con-
dition of Perfons, and afcertain the Heral-
dry oi the Wardrobe^ every one has the Li-
berty of being as Expenfive, and Modifh as
he pleafes. And accordingly you may ob-
ferve, that ordinary People, when they
happen to abound in Money and Vanity,
have their Houfes and Perfons as richly
Furnifhed, as thofe who are much their
Superiours. There are other Inftances in

which

concerning CLOATHS. 105

which methinks, thefe Things are a little
mifplaced.

Philot. As how ?

Philal Why, to fee Gold and Scarlet
condemned to Liveries^ the Coach-box fur-
nifh*d like the Council Chamber^ and the
Horfes wear as good Velvet as xh^ Company ;
is methinks not very agreeable. This Pro-
ftitution of Finery, is enough to make it
Naufeous 5 and to ruin its Reputation to all
Intents and Purpofes.

Philot. When you have faid all, A good
Suit does a Man Credit 5 and puts People in
Mind of paying him a proper Refpeft.
And fince others efteem me upon this Ac-
count, I ought to follow their Opinion*
For why fhould I think my felf Wifer than
the Majority of Mankind ? Singularity
fcems to iiave always a Spice of Arrogance
in it.

Philal. You are wonderfully refigned in
your Underftanding 3 I guefs the Occafion^
and (hall endeavour to difappoint your Hu-
mility. For notvvithftanding your Majori-
ty^ I conceive the Reafons of Things are ra-
ther to be taken by Weia^ht thanT^/e: And if
fo, fine Cloaths will fignify nothing in the
Value of a Man, becaufe they are but Signs
of Wealth at the beft^ which generally
fpeaking, is no more an Argument of
Worth, than of the Contrary. And as

H 4 ' Cloaths

104 JMoralEssay

Cloaths don't fuppofe a Man Confiderable,
fo neither can they make him fo. This will
appear, if we examine either the Materials
of which they confift, or the Art and Curi-
ofity which is (hewn in the Fafliioning of
them. The Matter of which a Rich Habit
confifts, is either the Skins of Beafts, the
Entrails of Worms, the Spoils of Fifhes,
fome fliining Sand or Pebbles, which owe
their humble Original to the Dirt: And is
it not a ridiculous Vanity to Value our fe! ves
upon what we Borrow from Creatures be-
low Reafon and Life} In fhort. Either
they are a real Advantage, or not: If they
are, they prove our Dcpendance upon infe^
riour Things^ which ought to be a morti-
fying Confideration :^ unlefs we can be
proud of Beggary .• If they are not, then to
dote on them, is a Sign we are funk beneath
our proper Level 5 that we admire Trifles,
and difgrace the Dignity of our Nature.
To fee thefe infignificant Ornaments valued
at fo crreat a Rate, and preferred to the Ne-
celTaries of Life, is no fmall Difparagement
to the LTnderftandings of Men 5 and is an
Argument of the Littlenefs, and Degene-
racy of our Kind. One v/ould think. He
that has the Liberty of looking upon the Sun
and Moon for Nothing, would never pur-
chafe the Glinimcrings of a Peble at fo high
a Price.

fhilot.

concerning CLOATHS. 105

Philot. I find you imagine Pearls were
made only for Cordials -j and that Diamor?ds
are fit for nothing hut Bartholomew-Babies
to fparkle in : But I believe the Jewellers
would do well enough if they had nothing
but your Philofophy to damp their Trade.

Philal. That may be ^ But what if I can
prove that the Price of them is kept up by
Imagination, and III Humour 5 and that the
very R.eafon which makes them Dear^ ought
to make them Cheap.

Philot. Let's hear.

Philal. You may obferve then. That
mofl: of thefe Ornaments owe their Value to
their Scarcity 5 For if they were Common,
Thofe who moft Admire them, would be
ready to throv/ them away .Ter/;////W/ {de Ha-
bit. Mnliebr) Obferves, That fome People
bound their Melefaftors in Chains of Gold ^
And if a Man s Crime was very Notorious,
they would make him as/;/e as 2iGencral Of-
ficer.

Philot. I fuppofe they were Sir Thomas
Moors Vtopians. A pretty Device! Tis
pitty Whitehall was not plundered to Orna-
ment- Newgatcl

Philal. Tertullian Obferves farther, That
Diamonds and Rubies were little efteemed
by the Eaftern Nations 5 where they were
the Growth of the Country. So that I fup-
pofe, when the Parthian Children, and

Milk-maids^

io6 JMoralEssay

Milk-Maids^ had worn them till they were
weary, they were bought np for the Roman
Ladies,

Now to be fond of any thing, purely be-
caufeit is uncommon, becaufe the Generali-
ty of Mankind wants it, is an ill-natured
Plcafure ^ and arifes from an unbenevolent,
and ungenerous Temper.

Philot. Pray what do you think of the
Artificial Improvement 5 Is not a Rich
Drefs an Addition to the Wearer upon this
Account.

PhiUL Not at all. 'Tis true, the Re-
fining upon what was more imperfc&ly
begun by Nature ^ the graceful Difpofiti-.
on of the Parts 5 and the judicious Mixture
of Colours 5 are Arguments of Induftry
and Ingenuity: But then this Commenda-
tion does not belong to thofe that Buy
them. If the meer Wenrwg them is any
ways Creditable, it is becaufe the Tay-
lors, &€. are the Fount dfts of Honour.

Philot. I grant you, thofe People make
em 5 but the Suiting them is above their
Talent. None but Perfons of Condition
can hit this Point. Indeed they have a
great Delicacy and Exaftnefs in their Fan-
cy : They pitch upon nothing that is Taw-
dry and Mechanick, Staring, or ill Matched.
One may know a Gentlewoman almoft, 2iS
well by feeing her chufe a Mantua, or a Ri-

bon;

roncerning CLOATHS. 107
bon 3 as by going to Garter ^ or Clarerfcl^

€HX.

PhilaL The mixing of Lights and Sfiade,
handfomely, looks like a Genius for Paint-
ing : And that is the mod you can make of
your Obfervation, To go on with you : I
fliall venture to add, That for private Per-
fons to expeft an ufual Obfervanceupon the
Account of fine Cloaths^ argues them Con-
fcious of their own little Worthy and that
the greatcft Part of their Quality comes out
of the Drcjjing Room. Having nothing to
prefer them to the Efteem of the Judicious,
they are contented to take up with the Cere-
mony of the Ignorant 5 and with a little
Glitter and Pageantry, draw the gazing
unthinking Mobile to Admire them. Now
to defire Refpeft where we have no Jurif-
diftion, purely upon our own Account, is
an Argument either of a weak Judgment,
or weak Pretences. If we underftood the
true Grounds of Efteem 5 If v/e were well
ftockM v/ith Abilities, or good Aftions, to
entertain us at Home ^ we iliould not make
our felves fo mean, as to let our Satisfafti^
ons depend upon the Reverences of the Ig-
norant, or Defigning. Befides, to delight
in the Submiffions of Others, is a certain
Sign of Pride* This fuppofes, That we are
not fo muchpleafed with our ov/n Station ^
as with looking down, and feeing our

Nci^h^

io8 A Moral Essay

Neighbours,as we fancy, in a worfe Condi-
tion than our felves. Whereas a generous
Mind has its Happinefs encreafed, by being
Communicated.

Philot. I fuppofe your Artillery may be
almoft fpent by this time.

Fhilal. I was going to tell you, That
Rich Cloaths are accounted unfuitable to
Old Age^ which is a farther Proof of their
Infignificancy. That Age which is moft
remarkable for Wifdorn and Temper 3
which is particularly Honoured with the
Weight of Bufinefs, and Dignity of Office 5
and has defervedly thegreateft Regard paid
it : That Age, I fay, chufes to apear in
a plain, unornamented Garb. Whereas,
were fine Cloaths Marks of true Honour ^
were they Ornaments great enough for a
Man's Reafon to delight in, the wifefl: Part
of the World would not go without them:
Efpecially fince the Decays of Nature give
fo fair a Plea for the Affiftances of Art.
There cannot be a greater Difparagement to
this Sort of Finery, than its being refufed by
that Age which feems to need it mofl: ^ and
if it was Confiderable, beft deferves it.
Since Men at the Height of Difcretion are
afhamed of thefe Additions ^ this is a Con-
vincing Proof that they\re Childifh and
Trifling ^ and fitteft for thofe, who carry
more Body than Soul about them.

Philot.

concerning C L O A T H S. 109

Philot. Your Inference is, that there
(hould be a Refemblance between Age and
Habit 5 and that a Finical Old Spark, can
never be in the Falhion.

PhilaL Right. For Old People to fet up
for Mode and Dreffing, is a naufeous Piece
of Vanity. Indeed, when we come into
the World firft, 'tis not fo remarkable an
Imprudence, if we mifplace our Efteem,
and make an indifcreet Choice. Tis no
wonder if we ftick upon a gaudy Out-fide,
when we are not (harp enough to look
through it. When our Minds are unfur-
niftied with Materials for Thinkings and
fcarce ftrong enough to wield a rational
Pleafure 3 they are apt to divert themfelves
with the amufements of Senfe. But when
we have run through the Experience of ma-
ny Years, and had fo many Opportunities
of Improvement: When our Reafon is
grown up to Maturity 5 and we are fuppo-
fed to have made our lafl: Judgment upon
Things: When every thing we fay or do,
fhouldhavean Air of Gravity and Greatnefs
in it 5 then to dote upon Trifles, is a fhrewd
Sign that our Minds arenolefs decayed than
our Bodies. It looks as if we were afliamed
of making any Pretences to Wifdom, and
betrays an impotent Defire of returning to
the Extravagance of Youth.

T?hilot,

no AMoKAh Essay

Philot. After all your Striftnefs, I hope
you have fome fleferve of Liberty for Wo-
men. They have the Excufes of Cuftom,
the Agreeablenefs of Figure, and the Incli-
nations of Sex, to plead in their Behalf. Be-
fides, I am told St. Augitflifje (Ep. 245. To^.
2.) abates very much of the Rigour of
your TertuUian 3 and fpeaks vi^ith great Mo-
deration upon the Point. " He thinks fine
" Cloaths ought not to be forbidden marri-
" ed Women ^ who are obliged to pleafe
" their Husbands. And if they may ufe
this Expedient to Fleafe them when they
have them 5 why may they not do it that
they may Vleafe to have them ? Why may not
the fame little Charm be praftifed to Begin, as
well as to Entertain the Relation ?

PhiUL With all my Heart ^ let St. Au-
giiftims Indulgence pafs. But 'tis my
humble Opinion, they (hould keep their
Inclinations unengaged. They would do
well not to drefs their Fancy,nor wear their
Finery in their Head 5 nor think their Af-
ternoon Quality better than their Morning.
For when a Woman is once fmitten with
her Drapery^ Religion is commonly laid
afide^ or ufed more out of Cuftom, than
Devotion. When her governing Paffions
lye this way. Charity is difabled, and
Good-nature fails, and Juftice is over-
looked 5 and (he is lofl: to all the noble Pur-

pofes

concerning C I. O A T H S. in

pofes of Life. How often are Relations neg-
Jefted, Tradefmen unpaid, and Servants
ftinted to Mortifying Allowances, for the
Support of this Vanity ? How patched and
un-iiniform does it maJce the Figure of fome
Families ? and what a difagreeablc Mix-
ture of Poverty and Riches, do we fee
fometimes within the fame Walls? Thefe
Excefles make them forget the Compaffion
of their Sex ^ and the Duties of their Stati-
on : They Rob the Neceffities, and FIou-
ri(h in the Penance, and Wear that which
fhould have been the Flefi and Blood of
their own Retinue,

Fhilot, What do you think of thofe be-
low the Gentry^ Ought they not to be
fomewhat Frugal, and Unpretending in
their Appedrance}

PhilaL Truly I think the Taylor {hould
take Meaftire of their ^idity^ as well as of
their Limbs. For thofe who make their
Cloaths much better than their Condition,
do but expofe their Difcretion. Perfons of
Quality have fome little Colour for their
Vanity : But as for Others, they have no-
thing to fay for Themfelves. In them it
looks like a LevellirKg Principle ^ like an Il-
legal Afpiring into a forbidden Station. It
looks as if they had a Mind to deftroy the
Order of Government, and to confound the
Diftinftions of Merit asd DC'^rce.In a Word,

Ac

Ill ^MoralEssay^ ^C.

At this rate of Management, a Man lofes
his Wealth and Reputation at the fame
Time ; makes himfelf expenfively Ridicu-
lous : and over-fhoots Extravagance it felf.

Pffllof. My time is up, I muft leave you,

P/jilal, Adieu.

O F

O F

DUELLING*

THE FOURTH

CONFERENCE

BETWEEN

Philotimns and Fhilalethef.

FhiUl. "T ^ T Hither fo faft this Morning 5

%/\/ methinks you are fome-

^ ^ what earlier than ufual?

Phlloto Maybe fo. But when aMan sOc-

cafions are Up, and Abroad, 'tis fit he fliould

attend them.

Philal. Pray what may yourBufinefs be^
ior you don't ufe to break your Sleep for
Trifles ?

Philot. Why laft Night Mr. A, and I
happened to fall into a Mifunderftanding
over aGIafs of Wine. At length he told
me theControverfy could not be taken Up^

I without:

114 0/DUELLlNG.

without giving the Safisfa&io^ of a Gentle*
mm. My Anfwer was, That 1 would De-
bate the Matter with him in his own Way
this Morning. And I am now going to fet-
tle fome little Affairs before the time of
Meeting.

Philal. If you defign to make your Will^
you are out : For to do that toany Purpofe,
a Man muft be found in Mind and Memory ^
which is none of your Cafe, For the Bufi-
nefs you are going about, is fufBcient to
prove you Non Compos.

Philot. Pray let us have no Bantring. You
know me too well, to imagine that a Con-
cern of this Nature (hould make any dif-
honourable Impreflion : However 5 Becaufe
an Accident may happen, I love to make a
proper Provifion 5 and leave my Difcretion
unquefVioned.

Fhilal. That you will not do with me, I
promife you ^ unlefs you can give a better
Account of your Undertaking than is ufu-
ally done.

Philof. I am now obliged to Difpute the
Matter at the Swords Pointy fo that it will
be to no effeft to Argue it any other Way :
For a Man of Honour muft keep his
Word.

Philal. Yes, no doubt on*t. If he pro-
mifes to fet a Town on Fire, 'tis as much
as his Efchutcheon and Pedigree is worth,

to

0/DUELLING. 115

to fail in the Performance. Look you ^ you
feem fenfible that you are within a Ha-
zard : If you are a Gentleman, learn to va-
lue your felf. Don't Stake your Life againft
a Nut-lhell 5 nor run into the other World
upon every Fop's Errand.

Philot. I tell you I am engaged. What
if I underftood the Praftice as little as you
do ? Since it is the Cuftom, I muft defend
my Honour 5 For to fuflFer under the Impu-
tation of Cowardize, is worfe than being
buried Alive. However, if you have any
thing to fay, I have an Hour good to hear
you.

Philal. As much a Cuftom as you make
it, 'tis not improved into Common Latv :
That is point Blank againft you :; and Tyes
you all up, if you kill upon theOccafion.

Philot. *Tis the Cuftom of Gentlemen ^
and that is fuSicient for my purpofe.

PhiUL What if it was the Cuftom to
Tilt your Head againft a Poft, for a Morn-
ings Exercifc 5 would you venture the Beat-
ing out your Brains, rather than be Un-
fafhionable ? What if it was the Cuftom for
People of Condition to betray a Trnft:^ to
forfwear a Debt ^ or forge a Conveyance ^
would you follow the Precedent, or Forfeit
their s^ood Opinion ?

Philot. You feem to Miftake the Point.
I grant you, Men of Figure are too often

I 2 Faulty

ii6 O/DUELLING.

Faulty in fome of the Inftances you men-
tion : But then they are not bound to it up-
on the Score of Reputation ^ which makes
a Difparity in the Cafe.

PhiUL They are not- true. But fuppofe
they were, what then ? Does not this Sup-
pofition clearly prove, That we are not to
take the Conduft of any Sort of People up-
on Content : But to examine the Reafona-
blenefs of a Cuftom, before we go into
it > Whatever is beneath a Man, is be-
neath a Gentleman: But to Aft without
Thinking, is beneath a Man ^ much more
againfl: it.

Phllot. I perceive you believe this Sort of
S^isfiSion very Unaccountable.

PhiiaL I do fo. And the Law is of my
Opinion^ which I hope is no Contemptible
Authority.

Philot. Hark you, We do but Laugh at
thefe Stories. Do you think a Parcel of
ftarched Lawyers, with a Jury of Haber-
dajljers^ and Chandlers^ are proper Judges in
the Cafe? Are fijch Pedants, and Mecha-
nicks as thefe, fit to give Rules to Men of
Honour ^

PhJUL I perceive you think I<^norance
and Idlenefs, neceffary Qualifications of
a Gentleman ^ and doubt not, but that
you praftife accordingly. But if Men of
Honour are too Great to be governed by
•r th«

0/ DUELLING^ n;

the Law, they fliould be fo Modeft as not
to plead it for their Advantage. They
fhould throw up their Fortune 5 and Dis-
band from Society. Yes, and their Quali-
ty too 5 for this, as well as the other, is
fettled by the Coffftltutwn.

Philot. I thought ^tality had been the
fole Privilege of Birth 5 or at leaft of th^
Prince's Favour.

P/jtlal. All Honour, as well as Land, i$
Originally a Gift from the Crown. Now
Trerozative is a Part of the Law : And
though Quality and Eftate are fettled upon
a Man and his Heirs 5 yet the Grant runs al-
ways with a Condition of Forfeiture, in
Cafe of Treafon : And therefore the Son of
an unreftored Traytor, has no Pretences to
the Quality of his Anceftors.

Philot. I know we fay, That Treafon
taints a Man's Blood ^ and makes it Bafer
than that of a Peafant : But I look upon
this as a kind of Whimfey. For though
the Government may take away my Eftate 5
yet it cannot make me nothing of Kin to my
Father. So that the Son of a Gentleman
muft be a Gentleman, in fpight of Fate.

Philal. But not in fpight of Treafon.
For in that Cafe, he is banifhed the Blood;:,
andtranfplanted from the Family of his An-
ceftors. His Leafe of Heraldry is Expired,
hi3 Title is Extinft 5 and he can no more

I 3 Claini

ii8 0/DUELLING.

Claim his former Honour, than an Eftate
which was Sold by his great Grand-father.
I grant you, the Relation between him and
his Father continues, and that's it which
deftroys his Pretenfions 5 The Stream of
Honour is dryed up, before it reaches the
Chanel of Pofterity. The Father has loft
all 5 and therefore can Convey nothing over.
The Son if he pleafes, may be of kin to the
Treafon ^ for the Infamy of that remains ;
But as for the Quality 'tis all wiped out, as
if it had never been. And therefore though
your Inftance is true, your Inference fails 3
for the Son of a Tray tor, is not the Son of
a Gentleman. In fhort. You muft either
allow that Quality, like other Branches of
Property, ftands upon the Bafis of Law 5
or elfe you unavoidably run into the Prin-
ciple of Levelling. For where the Diftin-
ftions of Condition are not afcertained by
publick Provifion, every one is at Liberty
to rate his Own and his Neighbour's Sta-
tion, as he pleafes. Where there are no
Inclofures, all People may intercommon,
without Preference or Ceremony. New
Grounds of Honour may be {^t up, axid
the old ones difclaimed 5 and a Taylor
may make himfelf a Lord 5 and clap a
Coronet upon his Goofe^ if he has a mind
to it.

Vhtlot.

0/ DUELLING. 119

Philof, I fuppofe your Conclufion is.
That the Notion of Honour is to be taken
from the Laws and Government 5 and not
from any private Set of People, how valu-
able foever in other Refpefts.

PhiUL Right. And from thence I infer.
That Duelling is a very difhonourable Pra-
ftice. For when you have given the beft
Proof of your Sufficiency, and killed your
Man^ you are feized into the Hand of Jh-
fiice 5 treated like Affaffins 5 and condemn-
ed to Die with Circumftances of Ignominy.
You are not Lidi&ed for Acquitting your
felves like Gentlemen 5 but for difturbing
the Publick Peace , and murthering the
King's Subjects. Now the Law never
^ loads a Man with Reproaches, nor punifties
I him thus coarfely, for doing a handfom
! Aftion.

Philot. What do you tell me of Lawyers
Cant 5 Mnrdravit , ftragem exercuit , df*
pra5licavit : Very pretty Stuff to difpatch a
Man of Honour with ! You fee how the
Men betray their Ignorance by their Forms
of Speaking: And as for the Bench, they
have a Thoufand Pound per Annum ,
for making of Malefaftors ^ and they
mufl: fay fomething in Defence of their
Trade.

PhiUL As for the Bench, the Bai\ and
the reft, they are not the Maker r^ but the

I 4 Mini'

foo G/DUELLfNG.

Minifters of Law 5 they are the Servants of
the Government; And their Methods of
Proceeding are chalked out by their Snperi-
ours : And when the Reafon of Things is
good, 'tis not material though the Latin
proves otherwife. Indeed, I think the
Laws can't ufe you too rigoroufly ^ for Tm
fure you treat them with great Contempt.
When Highway-men Kill, 'tis commonly
for a Livelihood ^ to prevent Difcovery ; or
in the Heat and Surprize of Paffion : And
when 'tis over, they feldom juftify the
Faft 5 but Condemn what they have done.
But your Tribe are Murtherers by Princi-
pie 5 which is fomething worfe than Malice
prepence^ becaufe 'tis ready upon all Occafi-
Dns, and often Afts without any Provocati"
on 5 except the Vanity of complying with
a barbarous Cuftom. As if it was as indif-
ferent a thing to cut a Man's Throat, or
let it alone, as to wear a Broad or Narrow
brim'd Hat : And that thefe little Concerns
of Bloody ought to be perfeftly governed
by the Faflnon^ And when the Barbari-
ty is committed, you have the Affurance to
maintain it s and to argue for the Murther
againft Law and Gofpel. In fliort, I think
youftand in the greateft Defiance to Autho-
rity of all Men Living,
Fhilot. How fo ^

?hiUl

~Gf DUELLING. iiii

Philal. I have given you fome of my Rea-
fonS5 and you (liall have the reft.

I. You Scorn to refer your Differences to
the Law 5 but make your felves your own
Judges.

Philot. If the Government w^ill not make
a fufficient Provifion for the Honour of Gen-
tlemen, they muft right their own Cafe 5
and there's an end on't.

PhilaL You would do well to prefer a
Bill againft all Kings and Parliaments fince
the Conqueft 5 and if that won't do, Chal-
hffge the Crown, and the two Houfes at
their next Meeting, to give you Satisfafti-
on. Do you not perceive. That by thus
taking the Bufinefs out of the Hands of the
Government, you both Reproach, and in
effeft, Renounce it at your Pleafure. The*
Laws very well fuppofe, that People are
apt to be too Partial and Paffionate in their
own Concerns 5 and therefore remit them
to a publick Decifion. Now 'tis a kind of
Maxim with us. That no Ma/fpould k wifer
than the Laws.

Philot. What would you have me Com-
plain to aMagiftrate, when a Man gives
me the Lye 5 or any fuch fort of Affront ?
Thefe things won't bear an Adion ^ and
yet a Gentleman will rather Dye than put
then) up,

ThiUL

la^ 0/DUELLING.

Philal. By the way, a Lye^ was not coun-
ted fo Mortal an Affront till Charles the Fifth
happened to fay, He was no Gentleman that
would take it. Now what has England to
do with Germany} If an Emperour throws
out an unweigh'd Sentence, muft we be go-
verned by it ? Are Law and Juftice fuch
Phantoms, that a Spanijh Rodomontade
fhould make them vanifh ? Or muft a Fo-
reign Prince's Humour Command farther
than his Legal Authority?

Fhilot. The Prince's Opinion is the Stan-
dard of Mode. And to be Precife and Sin-
gular, looks like Spleen, and Monkery, and
ill Breeding. You know wh^nDlonyfius of
Sicily had a Fit of Geometry upon him, his
Court took it immediately. You could
fcarce meet a Man of Quality without a pair
of Compaffes about him , and Vifits were
moftly fpent about Squares and Circles. But
as foon as the King grew weary, the Faftii-
on was quite laid afide. And then as P///-
tarch obferves, nothing was a greater Pe-
dant than a Mathematician.

PhilaL You lay fo much Strefs upon thefe
Compliances, one would think you took
them for part of your Allegiance.

Philot. Not to follow a Prince's Opini-
on, is in eflfeft to fay, he is Miftaken 3 which
is an unhandfom Reflection.

Philal.

PMaL In Things indifferent you fay well.
But where Juftice and Confcience are con-
cerned, meer Complaifance fliould not car-
ry it. By the Extent of your Maxin, you
would have made an admirable JEthiopian
Courtier.

Philot. What is that >

P/jilal. Diodorus SichIus tells us (Biblioth.
/. 5. J That t\\Q lEthiopians happened once
to have a One-Eyed Bandy-Leg d Prince 5
now fuch a Perfon would have made but an
odd Figure if care had not been taken.

Philot. Pray how did the Court behave
* themfelves upon this Accident?

Philal. Like Men of Honour. They made
a Faftiion of their Prince's Misfortune 5 and
immediately fhut up one of Natures Win-
dows, and got a fort of Scotch-Boot to bend
their Hams in.

Philot. I think I could have imitated ^/ex-
ander^s v/ry Neck, as well as the Macedoni-
ans. But this which you mention is a
Chargeable Fafliion.

Philal. However it prevailed fo far, that
a Gentleman would no more appear with
Strait Legs, or Two Eyes in his Head, than
you would in a Pink'd-Doublet, or Boot-
Hofe-Tops. You fee how far good Breeding
will carry a Man, if he will but ftick to his
Principle. But to return.

Your

104 0/ DUELLING,

Your faying that thefe Indignities won t
hear anA^ion^ is to confefs that the Wifdom
of the Nation has thought them below No-
tice. And will you venture your All upon a
Caufe, which would be Hilled out of all the
Courts oi England 2iS ridiculous? Will you
take away a Mans Life upon a Provocation,
for which no Government will allow you
Six-peny worth of Damages ? A Complaint
fitter for a Boy to run to his Mother with,
than to diforder a Man. If there was but
a few of you, and you (hould talk at this

Rate, you would be fent to B lam ^ but

D^fendif: numerus x, and that's the beft of
your Vlca,

Philot. As the Cafe ftands. He who refu-
fes a Challenge^ lofes the Reputation of a
Gentleman 5 none of that Quality will keep
him Company.

Phild, Lucifer's Excommunication ex-
adly ! And I perceive you dread the Cenfttre
much more than that of the Church. The
beft on't is, you are fomewhat out in your
Calculation. For there are not a few of
Good Extraftion, of another Opinion.

Philot. I fuppofe you mean Ecclefiafticks.
Now we have nothing to fay to them :
Their Profeffion exempts them from a ne-
ceffity of Fighting.

PhitaL I mean Seculars too. I hope the
Temporal Lords and Commons are no Pea-

fants.

OfDUELLING. 115

fants. And will they Account any Perfon
Infamous for the Regularity of his Behavi-
our? For not breaking thofe Laws which
they either made or approved themfelves ?
At this rate they muft be a very extraordi-
nary Affembly 5 and Weftmwfter altogether
as great a Sight as the Tower. Will not the
Judges and Juftices go for Gentlemen ^ and
do you think they will avoid a Man's Com-
pany for declining a Challenge :, and yet
Commit and Hang him up for fucceeding
in it ? Pray don t make the Governing Part
of a Nation fo extravagantly Ridiculous.
There are many other grave Perfons of
Worth and Blood, who would give the
Caufe againft you: But I find noneofthefe
wil 1 pafs Mufter. It feems Beauts and Bully s^
and their wife Admirers, have feized the
Herald's Office ; and engroffed all the Qua-
lity to themfelves.

Philot. When you have declaimed till
you are weary, I muft tell you that we
have no fmall Party ofas much Honour, and
Value, as any you have mentioned 5 who
will very hardly be brought over to your
Sentiment.

PhiUl. I hope not. Tis true, I know

fome People are all Quality: You would

think they were made up of nothing but

Title and Genealogy. If you happen to

encounter a Prejudice, or crofs upon their

Fancy,

ia6 Q/DUELLING.

Fancy, they are too Confiderable to under-
ftand you. Thefe, I confefs, I almoft De-
fpair of 5 but hope their Number is not great.
By the way, let me tell you, your Fraterni-
ty take a very great Liberty in their Opi-
nion 5 you make nothing to Renounce the
Publick Senfe in Matters of the higheft Im-
portance: And count that a Noble At-
chievement, which the Laws punifh as a
Capital Offence. Now to fet up a Notion
of Honour againft the Government, with
fuch Circumftances as thefe, is of very dan-
gerous Confequence. Tis fuch an Affront
to the Conflitiition 5 fuch a deliberate Con-
tempt 5 fuch an open Defiance of Authori-
ty^ as nothing can be more. It makes
the Laws Cheap and Ridiculous 5 the So-
lemnities of Juflice apiece of Pageantry 5
the Bench a few Reverend Poppets, or
Scharamouches in Scarlet. And thus by
Expofing the Adminiftration, the very
Foundations of Peace and Property are
fhaken and fap'd.

Fhilot. Certainly you are retained by the
whole Corporation of Cowstrds, you make
fo Tragical a Bufinefs on't !

Fhilal. By your Favour: To have our
Swords ready to execute the Orders of eve-
ry paultry Paffion 3 To put Murther into
our Creed, and cut Throats upon profelTed
Principles, is a Tragical Bufinefs 3, and I be-^
lieve you'll find it fo, Philot.

0/DUELLING. laj

Philot. Trouble not your felf^ we value
neither your Judges, nor your Juries. If we
kiW fairly^ we have always Interefl: at Court
to bring us off.

PhilaL You may fet up a Science againft
the Government 5 and range Murthering
under Difcipline and Rule 5 and call it by
what fine Names you pleafe : But your
Methods of Killing, and that of Highway-
men, are alike Fair in the Eye of Juftice 5
and the fame Rewards are affigned to both.
As for your Friends at Court, Tis to be
hoped that Princes in time will Refent the
Breach of their Laws, and the Lofs of their
Subjefts, a little more heartily ; That they
will not encourage a Praftice which Infults
their Authority, and ridicules their Mini-
fters 5 and keeps up a Spirit of Barbarity
throughout the Nation. Befides, there are
Things they call Appeals ^ and in that Cafe
you know your Pardon is out of Doors.

Philof. We muft take our Chance for
that.

PhiUL You are hardy Men fome of you.
If all the Subjefts fliould take the fame Li-
berty, we (hould have wild Work. You
fay the Government, is Defective in conff-
dering theRefpefts of Honour ^ and there-
fore are refolved to be your own Carvers.
What if the under fort of People fliould
take the Hint, and Praftice upon it, in the

la-

ia8 0/DUELLING.

Inftance of Property ? Look ye Neighbours
( fays a fharp Country Fellow ) the Fine
Folks have gotten arvay all the Land from m :^
for my fart I want fo wany fcore Acres to live
eafily^ andlfuppofeyoHdofotoo^ and I think
our Ind/fjlry deferves it. *Tis trne^ EJiates
are otherwife fettled ^ and I JJjo: Id believe
my felf obliged to obferve my Countries Cw-
floms^ if others would do the fame: But I per-
ceive, the Gen fry canfet the Conftitution afedc
without any Scruple, They can tilt throfgh
one an others Lungs in a Bravado, though the
Law makes Hangirjg matter ont. Why fjould
we be more Slaves to the Government than
others 5 Tm fare ive do not get fo much by il ?
We are enough of usx, let m mind our BHfvyefsi
*ris true, this would be a lewd Projed ^
but 'tis the Confequence of your own Prin-»
ciple ^ therefore have a care of fetting the
Example.

Philot. If we may take a greater Freedom
with the Government than the Vulgar, our
Quality is our Excufe 5 that will bear us outc

Philal Quite contrary. For firft, a Gen-
tleman is fiippofed to be better acquainted
with the Lav/s than a Peafant^ therefore
bis breaking them muft be a greater Fault 5
becaufe it implies more of Contempt in the
Aftion.

Secondly, Where the Example is of worfe
Cenfequence, the Care to check it ftiould

be

0/DUELLlNG. 1^9

be the greater. The Influence of Men of
Figure is Confiderable. When they are at
the Head of an ill Cuftom, they have pre-
fently a Train to Attend them. The Infe-
aion fpreads like Lightning 5 and 'tis a
Credit to live counter to Reafon and Rcgu-
laritv. The (lender Principles, the loofe
Praftices of thefe Men, is that which has fo
efFeftually Debauched the Age. This is it
which has expofed Virtue, and baniflied
Religion 5 and almoft buried the Diftinfti-
ons of Good and Evil.

Thirdly, Since Quality is a Diftinftion
fettled by Law 5 thofe who have the great-
eft Share of this Privilege, aremoft obliged
to obferve the Publick Regulations. The
Government is a greater Benefaftcr to fuch
Perfons 5 and they are very ungenerous and
ungrateful, if they fly in the Face of it. A
Man that enjoys Honour and Eftate by a
Society, has greater Engagements to Re-
gard it, than he who receives only a Com-
mon Proteftion. One has perhaps a 1000/.
per Annum for keeping the Laws 3 and the
Other nothing but his Labour for his Pains:
And pray which is m.oft to Blame then, if
they break them ?

Fhtlot, You feem to forget, that their
Fortune and Condition follows their Birth 5
fo that they are only obliged to their Fami-
ly for the Advantage.

K FhilnL

ijQ 0/DUELLING.

PhiUl. You argue too faft. Pray are not
Defcents and Inheritances governed by Law >
What Claim can we make to Privilege or
Property, without it ? A Man when he is
about it, may as eafily be Born to loooo/.
a Year, as to lo Pence. The Trouble to
himfelf, or his Mother, is much the fame
as to that Matter. People come into the
World in Turkey the fame Way they do
Here 5 and yet, excepting the Royal Fami-
ly, they get but little by it. Nature has fet
us all upon a Level, as to thefe Things:
Tis only the Confiitution which makes the
Difference 3 and therefore thofe who have
the Advantage, ftiould pay it a proportion-
able Refpeft.

Philot. I perceive you are coming on
again 5 And to ftop you a little, let me tell
you, 'tis my Obfervation, That the Cuftoin
of Duels puts Gentlemen upon their good
Behaviour 5 'tis a Check upon Converfati-
on, and makes it more Inoffenfive than it
would be otherwife.

PhilaL An admirable Remedy! Juftfuch
a one as Death is againft all Difeafes. If
there muft be Difputes, is notSquabling lefs
inconvenient than Murther? Had not a
Man better have a Black Eye, than a Nap-
kin drawn through him 5 and Bleed rather
at the Nofe than at the Heart? Thefe Con-
tefts, though much better let alone, make

neither

0/DUELLING. 131

neither Orphans nor Widows ^ nor perpe-
tuate Feuds among Families. Bcfides, the
Diforders of Converfation may be prevent-
ed without fuch a dangerous Expedient,
For not to mention Religion, a moderate
(hare of Prudence and Behaviour will do
the Bufinefs. Tis not yet the Fafhion, for
Women of Quality to Tilt. Now though
they can hate one another pretty heartily 5
though their Humours are full as Nice, and
their Paffions as Strong, as thofe of the
other Sex ^ yet the fenfe of Decency is fuf-
ficient to keep them from coarfe Language,
and rude Provocations.

Philot. However, Mifunderftandings will
happen fometimcs. And when they do,
it does not become Gentlemen to manage
them like lefler People. Their Revenges
muft be particular ^ as well as the reft of
their Breeding. It looks as oddly for
them to Quarrel, as to Salute, like a
Clown.

PhilaL So that I perceive if Butchers had
but the Manners to go to Sharps^ Gentle-
men would be contented with a Rubber at
Cuffs. If they muft be fingular in their
Difputes, let it' be for the better I befeech
you. Let us not be fo Vain, as to think it
a Commendation to be more LJnreafonable
in our Demands, and more Savage in our
Refentments than the Meancu, and mo9r

K 2 W^

19^ 0/DUELLING.

Undifciplined. If they muft run counter
to the Vulgar in every thing , I wonder
they don t leave off Swearing, Drinking,
&c. Thefe, by their Affiftance, are grown
Plebeian Vices : Infomuch that Porters and
Footmen, are as perfeft in them as them-
felves.

Philot, I grant you. Clowns may Box it
off, and be quiet ; this way of Satisfaftion
is agreeable enough to their little Pretenfi-
on?. But the Honour of a Gentleman muft
have other fort of Dama2;es.

Pkilal. If the Difpute was between Pea-
fant and Gentleman, you would fay fome*
thing, though not enough. But you know
a Gentleman is not obliged, to Fight ano-
ther who is not fo. Now where the Con-
dition of the difobliged is Equal, at leaft
to the Degree of Gentlemen 5 why fliould
the Affront be counted fo Mortal an Injury?
I know no reafon for this, unlefs you will
fay, That Men of Quality are obliged to be
more Bloody and Implacable^ and to carry
their Paffions to greater heights of Fury,
than other People. But this Plea proves
them really lefs, not greater than the com-
mon Size of Mankind 5 and is far wide of
the true Character of Honour. If Quality
confifts in fuch Sallies as thefe are ^ Tigers
and Fiends may ptit in for a confiderable
^'^hare,

Philot.

0/ DUELLING. i:^:^

Philot. If this way of deciding Quarrels
among Gentlemen were peculiar to our Age
or Country, your Reafoning would have
more force 5 but we have almoft a general
prefcription of Time and Place againft
you.

PhJldL Not fo General as may be brought
for the Heathen Religion, or the Alcoran s^
and yet I hope you will not plead in Defence
of either of thefe. To give you an In-
ftance near home, The French you know
are far from being an inconfiderable Nati-
on. Their Nobility are as numerous, and
their Pretenfions as well fupported 5 they
have as much Fire in their Tempers, and
as much Regard for their Honour, as any
of their Neighbours : Notwithftanding this,
you fee the Practice of Duelling is abfolute-
]y fuppreffed 5 and they are all content-
ed to refer their Grievances to the Govern-
ment.

Philot. The French King takes more care
to Right a Gentleman's Honour, than is
done with us 5 which makes the Cafe dif-
ferent.

PhilaL Particular Satisfaftion for every
Affront in Converfation cannot be Award-
ed by Stated Laws 5 the Circumftances
are too many to be brought within
*a Rule. A Prince mufl: be little lefs than
Abfolute to do this effeftually. Now

K 3 fwch

1^4 OfPUELLING.

fuch a Stretch of Prerogative, would be
agreeable neither to the ErjgUjI) Genius,
nor Conftitution. And is it not a hard
Cafe, that we muft either Deliver up all
our Property to the Crown :; or our Lives
to every ungovernable Paffion and Ca-
price ?

Farther. You may remember, that the
Subjeft holds his Honour and Eftate by no
other Tenure than the Laws. What a
monftrous Injuftice ^ what an Ingrati-
tude 5 what an infufferable Pride muft
it then be, for private Men to ereft a
Magiftracy of their own ^ to Juch^e and
'Execute in Matters of Life and Death ;
VinAto Hatig and Dr^w? within themfelvcs?
If the Subjefts may fet the Laws afide
with fo little Ceremony, and make Supple-
mental Provifions at Difcretion, the fig-
nificancy of Government will be unintel-
ligible. If Authority may be flighted in an
Inftance of fo high a Nature, why not in
a hundred > And when the Fences are thus
broken down. Peace and Property Good-
night !

Pk'Hot. Your mentioning the jFrr;;^/^, puts
me in mind of the old Romans 5 they were
a very Brave People : Pray what was their
Praftice in the Cafe j for I have almoft for-
gotU>

mid.

0/DUELLING. 135

Philal. Not at all for your Purpofc-
Tis true, there was a Sort of Duelling
among them, as tliat of the Horatii^ and
Oiriatii 5 of Manlius Torquattis^ and the
Gad that Challenged the Army. But then
there was a Difference in the Perfons and
Occafion. Thefe Duellifts were Enemies,
Subjefts of different Princes , a Sort of
Fighting Reprefentatives^ chofenlike David
and Goliah^ to Decide the Controverfy of
the Field. At leaft the Conteft was al-
lowed by Publick Authority 5 and under-
taken upon the Score of their Country.
But as for one Subjeft's cutting another's
Throat about private Difputes, they were
perfed Strangers to thefe Methods of Ju-
ftice. When Milo killed Clodius upon the
Road, though there was no fuch Thing as a
Challenge 5 though TuUy proves it no more
than a Rencounter-^ yet becaufe there was a
former Mifunderftanding between them 5
neither the Rhetorkk oithQCouncH^ nor the
Bravery of the Prifoner, could prevent the
Sentence.

PMlot. After all 5 you cannot deny but
that the prefent Cuftom has prevailed for
feveral Ages.

P-hilaL So have a great many other ill
Things befides. There is fcarcely any Ex-
travagance fo fingular as to want a Prece-
dent. But Cuftom without Reaibn, is no

K 4 bet-

ij6 0/DUELLING.

better than ancient Error. And now fince
you prefs your Prefcription, I fhall trace it
to the Original. Now the Praftice of Sub-
JQ&s Righting themfelves by the Sword,
was introduced by the Lombards^ Saxons^
^n6.Normans. A People, who poflibly at that
Time of Day, had not Brains to decide the
Matter any other Way. For how much
foever they may be of Kin to us, we muft
own they were a very unpolifhM Sort of
Mortals 5 and why (hould we be tied up to
the Didates of Paganifm and Ignorance >
If a Man's Houfe, and Habit, and Eating,
was not better than theirs ^ he would not be
thought to have much of the Spirit of a
Gentleman. If we are bound to implicit
Submiffion 5 if we are to follow Antiquity,
without any Exceptions of Judgment 3
Why don't we feed upon Maft^ and lodge
in Caves ^ and go almofl Naked ^ And to
come nearer our Northern Anceflors 5
Why don't we Vindicate our felves by
Txj2i\0rdcal 5 Bath our Innocence in Scald-
ing Water '^ and hop over Heated Plough-
/j^rc'/ Blindfold?

Farther, We may obferve, that the Bar-
barity of this Cuftom was fomewhat re-
ftrained, and bound up to certain Forms of
taWo The Occafion was generally Confi-
^erable : Either for wiping off Imputati-
pm of Treafon, or profecuting Appeals of

Murther^

0/ DUELLING. 157

Murther, or trying Titles of Land. As
for the •Difputes of Sharpers^ of Bottles,
Dice, ^nd Wenches, we don't read of any
Provifions made for the Honour of fuch
Sparks, and Diverfions as thefe.* We may
obferve.

Secondly, That the Men were juft come
off from Heathenifm ^ and very iindifci-
plined in Life. Their Reafon was in the
Oar 5 and their Underftanding as low as
their Morals. This Condition of Things,
made their Princes either miflead or indulge
them. They had Authority to mJfguide
their Confcience, to encourage their Re-
venge;, and in fome Meafure to excufe it.
The irV/V of Co772hdte was made out in the
King's Courts 5 and the vv^hole Manage of
the Quarrel under the Dircftion of the Go-
vernment. Twas none of their Way to be
kiird in Hugger-mugger 5 and ftcal a Stab-
bing as they do now. (Cotton, fojihum,}

Thirdly, If they Fought v/ithout Pub-
lick Allowance, and any Perfon fell in the
Quarrel, the Survivers were apprehended
and tryed for Murther.

Fourthly, Thefe C<7;k;/'/?/j, though govern-
ed by thefe Reftriftions, and under the
Countenance of Law, were always Con-
dem.ned by thQCe^/fure of the Church.

Philot. Do you think then, they are not
eapable of Regulation ?

PhiUl.

Jj8 O/DUELLINg

Philal. No more than Adultery. This
Pradlice is Mahm infe ^ and an ill Thing
cannot be done within a Rule. Tis a
ftrong Poyfon, it muft be Expelled 5 for all
the Cooking in Nature will ne'er make Di-
et on't. Tis true, there are Degrees in
Deformity, as well as Beauty 5 and there-
fore fome Cafes may be more remarkable
than others. For the Purpofe^ when a
Gentleman of Eftate Fights an indigent Bul-
ly, who poffibly knows no more how to
live in this World, than he does in the next.
This Man is angry to f^e his Neighbour in
eafy Circumftances. And when it Comes
once to this 5 The Strength of his Malice,
and the Opinion of his Skill, will pick a
Quarrel from a (lender Occafion. Now
fliould I defire him to get an anfwerable
Fortune before the Glove comes : To make
the Hazards of the Combat Equal, their
Pockets as well as their Weapons, fhould be
in fome Meafure adjufted. To throw
down a few Farthings, and make a Noife
to have them covered with Gold 5 would
be abfurd in a Wager : And a Man muft be
very Weak to accept it. And if Life be ei-
ther valuable to Keep, or dangerous to
Lofe, one would think the Parallel fliould
Hold. This venturing All againfl: No-
thing, puts me in mind of Mark Anthony^
who after he had loll the Battel at A6fhm^

and

0/ DUELLING. 1^9

and was Penned up in Alexandria^ would
needs fend AuQ^ifp^ a Challenge. C^far*^
Anfwer was, That if he was weary of Livings
there was other Waj/s of Difpatch befides Fight^
ing him ^ And for his part^ he f/jonld not troH-
bit himfelfto be his Executioner. Anthony^ I
fuppofe, thought the Return reafonable ^
and in a thort Time did his own Bufi-
nefs.

Vhilot, I Gonfefs as you have reprefent-
ed the Cafe, it looks oddly enough.

Bhilai. I will give you one that's more
odd, it you call it^fo. I mean t\\t Myftery
of Seconds^ and Thirds.

This is fuch a Mafterpiece 5 that I think
no Defcription can reach it. Thefe Un-
derpullers in Diftradtion, are fuch implicit
Mortals as are not to be matched upon any
other Occafion: A perfeft Stranger (hall En-
gage them at the firft Word. To ask Que-
ftions would be ungentile. On they go
without any Acquaintance, either with the
Man, or the Matter. A mod honourable
Undertaking, to Fight about they know
not what 5 for, and againft, they know
not whom 1 So that for ought they can tell,
they may be under the Pious NecefTity of
Murthering their Father.

Philot. However, you can't fay there is
any Malice Prepcnce.

PhilaL

I40 0/DUELLI N G.

PhilaL Right! There is nothing Pre-
fence 3 neither Malice nor Reafon. But for
all that, I don t like a Man that can hate at
firfl: Sight ^ and kill Extempore .<?

Vhtlot. You miftake^ a Second is not an-
gry. He only engages in Complaifance to
his Prmcipal,

PhilaL So much the worfe ^ becaufe it
argues the greater Contempt of human
Kind. For my Heart, I cant underftand
a Combatant that can kill in cool Blood :
and fliew the utmoft Effefts of Rage with-
out Paffion ! 'Tis a Sign his common Tem-
per is as bad as the Malice, and Provocati-
ons of other People. This Stoical Improve-
ment, is the Philofophy of a Butcher. It
makes a Beaji of an Enemy 5 and knocks
him down with as little Concern as if he
were an Ox.

PhiloL To requite you for your extraor-
dinary Inftances, I will give you a pretty
tough one on the other Side. If a Souldier
rcfufes a Challenge from another, he will
not only be counted a Coward ^ but in all
Likelihood, Cafhiered into the Bargain.

Philal. The Cafe is hard, I confefs, but
not yours 3 for you are none oitht Military
Liji. To thofe who may be concerned, I
anfwer 5

T. You know the Challenger is punifh-
ed as well as the Challenged 3 which Difci-

pline

0/DUELLING. 141

pline will prevent the Cafe from beingCom-
mon. But when it does happen, it may be
replied in the

Second Place, That he who profefTes
Arms, may prove his Courage by more de-
fcnfible Inftances. His former Behaviour in
the Field, is oftentimes fufficient to wipe
off an Afperfion of Cowardife.

Thirdly, If he is not furnifhed with
Proof this Way: Let him defire his Superi-
our Officer, that the next time he is drawn
out, the Challenger may be Pofted near
him 5 And then would I heartily convince
him, and the Enemy to boot, that I want-
ed no Refolution. If a Man mifcarries in
fueh a Tryal, he may juftify himfelf to his
Reafon. He dyes in his Calling ^ and if no-
thing elfe hinders, he may look the other
World in the Face.

Fhilot. But a Souldier may fometimes
wait a long while for fuch an Opportunity
of purging himfelf: And would you have
him ftarved, and laughed at, in the mean
Time?

Philal, Let him remember he is a Chri-
ftian, as well as a Souldier 5 and that he
was firfl: Lijied under God Almighty.

Now a Man of Honour will rather
ftarve, than be falfe to a folemn Engage-
ment. And where the Caufe is juft, he is
to be commended for his Conftancy. And

if

142 0/DUELL I N G.

if Intereft ftrikesin too, 'tis not only Crimi-
minal, but Weaknefs to Defert it.

As for the Point of Contempt, let him re-
turn it with Pity : Tis no Diflionour to be
undervalued by thofe who want either
Underftanding, or Confcience^ or both.
If bare Contempt without Reafon is fo ter-
ribly Significant, a Fool would be better
than aPhilofopher^ a. Slave than anEmpe-
rour ^ provided the firft had but the Info-
lencc to Scorn the latter.

Philot. For all that, you will have a great
many againft you.

Philal. So there are a great many Sheep ;
but I think ne'er the Wifer for their Num-
ber.

Philof. Do you think then this Cuftom is
fo abfolutely forbidden by Religion >

Ph'tlal, lam furprifedoneBaptizedfhould
put the Queftion ! In earneft, I believe this
Notion of Honour as much an Idol, as
Nebuchadne%a.rS Golden Image : *Tis fet up
by the fame Intereft ; and probably has done
more Mifchief.

Philot. If it be fo, the Metal muft be
good ; according to your own Compart-
fon.

Philal. Yes. But the Worfhip is ftark
naught ; and lefs to be chofen than the Fiery
Fnrtjace. Tis great Pity fo much good Blood
fhould be offered at it. Tliat Men who

hav©

0/ DUELLING. 14^

have fuch Opportunities for Senfe, (houlcC
be entvangkd in fo monftrous an Abfurdity !
That thofe who might be the Ornament of
their Age, and Defence of their Country,
fhould make themfelves a Misfortune to
both !

Philof. I believe the Danger of the Ad-
venture makes them think it honourable.

Vhilal. Look you ! To rifque the Main
without Reafon or Warrant, is Raflinefs:
Tis to be more Stupid than Brave. If a
Man Ihould leap a Garret:^ or vault down
th^ Momtment \ do you imagine he would
leave the Memory of a Hero behind him?

Phllot. Methinks 'tis fine to feem above
the Impreffions of Fear ; and to Flalh in the
Face of Danger.

PhildL I grant you, Fortitude is a very
valuable Quality. But then it muft be un-
der the Conduft of Prudence and Juftice :
Without this Affiftance, the bed: Event will
prove Ruinous ; and the Viftory it felf a
Defeat.

Phi lot. You mean Religion will not en-
dure the Duelling Principle.

PkiUL No m.ore than all the PJereJict
fince Simo}?- Magm. Tis a Principle fo
full of Pride, and Paffion, and B^evenge ;
fo Tempeftuous and Abfurd : fo abfolute-
ly unallied to Reifon and Good-nature;
that polilht Heathenrfjii would be aQnm*d

144- Of DUELLING.

on t. In a Word, Tis as contrary to the
Tendency and Temper of Chriflianity, as
Hob's Creed is to the Apoftles ; as Light is
to Darknefs, as God is to the Devil.

Philot. Tis a hard Matter to part with
the Charafter of a Gentleman.

Philal. Fear it not. As long as the
Laws are on our Side, the Heraldry is all
fafe. And if it wereotherwife, let us re-
member we are Chriftians. If there hap-
pens a Competition between thefe two Pre-
tenfions ; let us drop the Gentleman and
keep theChriftian ; for he is aPerfon of the
befl: Quality.

PInlot. Say you fo?

PhilaL Yes. I fay a Chriftian and rid
Gentleman, is more a Perfon of Conditioti^
than a Gentleman and no Chriftian. The
former is more nobly Related^ born to a
greater jF^r///,*/^, and better Founded in per-
gonal Merit.

Ph'dot. You fay fomething. I wifli yon
would enlarge upon this Head.

PhiUL You know my Bufinefs is not
Preaching \ any Divine will give youSatis-
faftion.

Philot. Upon fccond Thoughts, they
need not: A little of the Bible will do it
without them. To fpeak frankly, I am fo
well fatisfied upon the whole, that I am re-
folved to take no notice of my Spark ; but

0/DUELLlNG. 14.5

I am afraid he will Poft me up for a Cow-
ard, and how then?

PhiLit. I would mind it no more than
the R^aHing of a Fever, or a FrocUmatiGu
from Bedlam.

Philot. I (hall take your Advice. But I
mufl: tell you withall. That if he draws up-
on me in the Streets, I Vv^ill not be i^o paffive
as to let the Sun (hine through me, if I can
help it.

PhilaL I have nothing to fay as to that.
But then you fhoald wifti the Occafion may
never happen 5 and keep your Refolution
to your felf. For to give out this Sort of
Language, looks too like a Provocation :
And if you fhould be fo unfortunately fet
upon, be fare you keep within thcCompafs
of Self-defence*

OF

M-7

O F

GENERAL KINDNESS.

THE FIFTH

CONFEPvENCE

BETWEEN

Vhilottmus and Philaletbef.

\/\/ ^^^^^ infipid Creatures
^ ^ are Men ! Sure thefe are
none of the beft Things Cod ever made !
Upon the Whole, I think one might as
good disband, and turn Hermit, as be trou-
bled with them any longer. I begin now
to underftand the Condud of the firft M^;/Z"/ 5
but believe their Hiflory mifreported. They
fled the Perfecution of Mandkind, more
than that of a fingle Tyrant. They pre-
ferM the Wildernefs to the Town ; and
found their Safety and their Satisfaftion
better fecured in Solitrde^ than Society. For
a wild Beaft does not pretend above his
Order 5 and is fo frank as to difcover his De-

L 7 fign:

I /j-S Of General Kindness.

fign : But a Man is aBeafr^ and yet has not
the Mcdcfty to own ir. Hah! Here is Phi-
laleihes^ he has over-heard me : In earneft,
I fhall be called to an Account for my Ex-
poftiilations !

Ph'daL Vv4iat Mr. Hob's Ghoft ! No lefs
than a Satyr upon your whole Rind ? Vm
not forry I have interrupted your Solilo-
quies, except they had been better natu-
red.

Philot, I did not think you had been fo
near: But finoe you have catched me,
give me leave to tel! you, I know the
World, and upon Experiment I find,
there is not one in forty v/Ithout Defign,
or Vanity, in their Converfation. Pray
perufe your Acquaintance well, and if you
don't difcover fome F!ciix> in their Ho-
nefty, or their Humour, Tm much mi-
ftaken.

PLnLiL Are not you a Man, Philoti-

Ph'dot. What then?

PhlUiL Then, by your own ConfefFion,
*tis forty to one but that fome Part of the
difigreeable Charafter belongs to your
felf.

Ph'ilot. However, you know Odds will
not win Wagers ^ DiSculties are not De-
m.onflrations ^ 'tis unreafcnable to argue
from Improbabilities againft Matter of

Of General Kindness. i /j.9

Fa^. If I find my fcif Well 5 if my Con-
ftitution, or my Care, is my Prcfervafive,
you muft not charge the Plague upon me -^
l3ecaufe I converfe with EpidcmcrJ Infcfti-
on

PhjlaL You are refolvcd to keep Well
with yourfelf: I doubt not but in Time
your good Opinion Vv^ill reach your Neigh-
bours: They may, to ufe your own Simi-
litude, be as free from Ccnta^hft as your
felf: And if they are feized, the Plague is
not always M^r^^/. Befides, it miglit have
been your own Cafe. So that all things
confidered, I hope you will not lylork the
Houfe upon bare Sufpicion : And when the
Tohe77s appear, you will pity their Conditi-
on ; and endeavour their Recovciy,

Philot. To deal freely, I (hnll take Care
of mv felf, and fo I fLippofe will every bo-
dy elf,^ that is wife. For that which Peo-
ple call clrrverfal Benevolence^ is b'Jt a Piece
o^ IGnght Errantry : it looks prettily in a
Romance ^ but in L?j9, 'tis neither prudent,
nor prafticable.

Phrlal. Do you think it fo imprafticable
an Abfurdity to v/ifh all People well 5 and
endeavour to m.ake them ^o ?

Philot. What of all Perfwafions, Coun-
tries, Tempers, and Conditions, whatfoe-
v^r ?

L 3 Philal.

1 5o Of General Kindness,

P/oilaL Yes. We comprehend all Man-
kind in the League,

Philot. You have a notable Grafp: I
dare not ftrain my Inclinations at that Rate.
I love to keep fair with the World as well
as yon ^ but it may be upon different Rea-
fons. In a Word, I take Civility to be on*
ly a Compliance with the Mode ^ Friend-
fhip but another Name for Trade 5 all
Mercenary and Defigning. Indeed confi-
dering the State of humane Affairs , 'tis
next to impoffible to be otherwife. Where
there is fo much of Indigence, Competiti-
on, and Uncertainty, you muft expeft Self-
intereft will govern. You may obferve.
That which You call Good Nature^ is moft
remarkable in the Young and Unexperi-
enced. Such Perfons I confefs are often ve-
ry Lavifh of their Favours, and Careffing
in their Converfation : But thefe Blandifh-
ments feem only defigned for a State of Im-
potence 5 that what they can't carry by
Force and Forefight, they may obtain by
Flattery. Like unfledged Birds, they are
fond of every one, that they m.ay be Fed
the better. And where this Reafon fails^
that v/hich I am ^oing to add will fupply it.

PhiUL Whatsis that >

P/jHoL Why, young People generally
don't Think fo far as others, nor confider a
Neceffity at aDiftance: This often makes

th^m

of General Kindness. 151

tliem more Liberal than Wife. They are
apt to be over-credulous at firft Setting out 5
and cannot fo well fee through Artifice and
Pretence : So that 'tis no Wonder if they
beftovv their Inclinations too freely upon
their Neighbours.

Philal. This early Difpofition to Oblige^
appears to me an Impreffion of Nature,
which was intended for Continuance: For
as the Ufe and Pofture of the Limbs hold
the fame in Manhood as they were in Infan-
cy 5 fo one would think the Motions of the
Mind (hould be fet Right at firft. And
therefore when good Humour happens to
wear off with Age, it feems to proceed
from Mifmanagement 5 and looks more like
a Degeneracy of Nature, than an Improve-
ment of Reafon. If you pleafe to hear me,
I Ihall endeavour to provQUmverfal Benevo"
/^;/(7e both an acknowledged, and apraftica^
ble Difpofition.

Philot. Pray begin. /

Philal. My firft z\rgument then (hall be
drawn from Community of Nature. We
are all caft in the fame Mould, allied in our
Paflions, and in our Faculties: We have
the fame Defines to fatisfy, and generally
the famePleafure in fatisfying of them. All
Mankind is asitv/ere one great Beirjg, divi-
ded into feveral Parts 5 every Part having
the fame Properties and Affeftions v;ith an-

L 4 other*

15"^ Of General Kindness.

other. Now as we can t chufe but defire
Accommodations for our own Support and
Pleafure; fo if we leave Nature to her Ori-
ginal Biafs, if we hearken to the undepra-
ved Suggeftions of our Minds, we (hall
wifh the fame Conveniences to others.
For the apprehending a Being fo like our
own, in profperous Circumftances, muft
be an Advancement of our felves : By this
we fee as it were our own Nature pleafed,
and Flourifliing in another. And thus much
Mr. Hobs himfelf confefles to the Ruin of
his C^ufe^ That the Senfe of having comnmni"
eated SatisfaBion is naturally Delightful.

Philot. But will this Notion fpread wide
enough to do any Execution ?

FhilaL Yes. For if a Man can but difen-
gage him.felf from the Exceffes of Self-love,
in a fingle Inftance, he does the Bufinefs,
If he can but wifli well to another, without
making Intereft the only Motive, he may
be generous enough to take all Mankind
into his Affeftions. For he that can do it to
one, v/ithout any mercenary View, may
for the fame Reafon do it to a Million,
'Tis but repeating the Aftion, v/here for
his Encouragement, the Pleafure will be
likewife repeated,

Pkilot. You are going too faft. The dif-
ferent Capacities and Behaviour of Men,
vyili leave your Repetition neither Senfe,

nor

Of General Kindnss. 15^

nor Poffibility : For to love Infignificancy
is Dotage ^ and feldom paffes any farther
than Children or Relations.—'

PhiUl, For all that x, one may wi(h a poor
Man an Eftate^ or a Fool Underftanding^
There is no unconquerable Averfion, nor
fo much as any Difficulty in thefe things.

Philot. I fay farther 5 to love malicious,
and difobliging Qualities, is impoffible.

Philal. If thofe Qualities were infepara-
ble from the OhJcS^ I grant your Meaning :
But where Malice is only Accidental, and
Reformation poffible, the Cafe is other wife,
APhyfician may have aKindnefs for the
Patient^ without being fond of the Difeafe.

Philof. To illuftrate your Diflinftion. If
a Man gives me a fower Box on the Ear 5
I may love the Hand, though I don t like
the Blow. I affure you he that can thus ab-
ftraft the Affront from the Perfon that
gives it ^ and take ofr a Cuff fo metaphyfi-
cally, is very much a Philofopher.

Philal. If you are not fatisficd, Til confi-
der your Objeftion farther afterwards. At
prefent I lliall go on to a fecond Proof,
That Univerfal Benevolence is agreeable to
humane Nature 5 unlefs you have a Mind
to interpofe.

Philot, Not juft nov/. Take your Me-^
{hod«

VbiUL

154- Of General Kindness,

Pkilal, I prove my Point, from that
Compajpon which generally follows any con-
fiderable Misfortune. This Civility is fo
very common, and fo much expefted, that
thofe who are unconcerned at the Troubles
of another, are called Inhumane^ i. e. They
are degenerated from their Rind 5 and don't
deferve the Name of Men. And does it
not plainly follow, That thofe who are thus
fenfibly Touched, muft have a real Kind-
nefs for the Unfortunate?

Philot, I think not. For Compaflion is
but the Confequence of Infirmity^ and
bottom'd upon Self-love. We are affefted
with what another fuffers 5 becaufe this puts
us in mind we are not fecure our felves.
And when our Neighbour's Calamity dif-
covers more than the Poffibility of our own,
'tis no Wonder if we are fomewhat uneafy,

PhilaL I grant you, CompafGon may be*
fometimes accounted for, as you fay: But
then 'tis a Miftake to fuppofe it can come
i'l'om no other Caufe, For 'tis eafy to ob-
ferve, That the moil: generous Diipofitions
are the moft Compaffionate. Such Perfons,
though their Fortune is never fo well
Guarded 5 though the Greatnefs of their
Mind exempts them from Fear, and makes
them leaft concerned for any Accident of
their own,yet none condole and fympathife
more heartily than they. 'Tis plain there-

fore.

Of General Kindness, j^^i^

fore, that this Pity and Tendernefs, being
fo void of Self-Intereft, muft proceeed from
Good-wil].

Philot, Go on. I (hall come in with you
by and by.

PhiUL I affirm then in the

Third place, That 'tis not agreeable to
the Attributes of God to fuppofe, that he
has made the Nature of Man fuch, that ac-
cording to his Original Inclinations, he
fhould be unconcerned about the Happinefs
of his Neighbour.

Fhilot. Whyfo?

PhiUL Becaufe, this would be a Refle-
ftion, both upon the Goodnefs and Wifdom
of God Almighty.

Philot. Prove the Parts of your Affertiom

PhiUL I. This fuppofition is repugnant
to the Goodnefs of God. For can we ima-
gine that God 5 who is Infinite Goodnefs
himfelf^ who made all rational Creatures
that they might be Happy ? Can we ima-
gine that he lliould contradift the AfFefti-
ons of his own BlefTed Nature 5 and form
a Being wholly unlike himfelf? A Beij^g
which he would not only hate as foon
as it was made^ but, v/hich is more, he
could impute his Diflike to nothing but his
own Workman(hip ? But if either out of
Indifferency, or Difaffeftion, 'twas con-
trary to the Nature of Man to wifh the

Hap-

1 56 Of General Kindness.

Happinefs of another ^ he mufl: be fuch a
Thing as I have defcribed. And is it pof-
fible to conceive. That Goodnefs and Per-
feftion can be the Parent of fo unlovely an
OfF-fpring? That the over-flowing Gene-
roufnefs of the Divine Nature, would cre-
ate immortal Beings with mean or envious
Principles? To be thus furnifh'd, would
make them both Miferabie and Trouble-
fome^ Neither acceptable to this World,
nor fit for the other.

Philot. Thefe Inclinations you fo much
diflike are very common 5 therefore if they
don't come from Abovc^ you mafl: find them
out fome other Original.

Philal. That will be done without Diffi-
culty. To begin 5 The Reafon v^hich hin-
ders Men from wilhing the Happinefs of
others, proceeds fometimes from the Pre-
judices of Education^ from the ill (Exam-
ples and Flatteries of thofe they firft con-
verfed with^ and fometimes 'tis afterwards
contrafted by their own Fault. The gene-
ral Caufe of this Depravation, isCovetouf-
nefs, and Pride.

I. An immoderate Love of Mony fpoils
thofe generous Difpofitions they were fent
into the World with. It confines their
Affedtions to their Pockets^ and fhrinks up
their Defires into the narrow and fcanda-
lous Compafs of their own Concerns.

Their

Of General Kindness. 157

Their Nature is fo impoverifh'd by their ill
Management, that they are not afcle to
fpare one kind Wifli from themfelves 5 nor
expend one generous Thoughc in Favour of
another,

Philot. The Cafe is fomewhat worfe than
you have reprefented it. People don t al-
v^ays keep within the Terms of Neutrality.
They are not contented to forbear Wifti-
ing well 5 but are oftentimes averfc to the
Happinefs of others.

PhiUl. Right. When Pride ftrikes in,
that is the Confequence. This Vice makes
Men think their Neighbours Advantage pre-
judicial to their own 5 and that the greateft
Pleafure is to fee others beneath them.
Such an ill-natured Notion as this, made
Lucifer uneafy, and envious in Heaven 5
and we knov/ what was the Iffue. Far be
it from us to fuppofe, that God would
ftamp fuch Ignoble, fuch Apoftatizing Qua-
lities upon any rational Being. Thefe would
not be the Image of the Deity, but the
Devil.

Philot. In my Opinion, Self love feems
the beft Expedient to fecure Individuals.
By fuch a Bent of Nature, a Man will be
fure to take Care of one 3 and not leave his
Bufinefs to the Generofity of his Neigh-
bours.

FhilaL

158 Of General Kindness.

P/jiUL If every one could ftand upon his
own Legs, what you fay would have a
better Colour. However, your Objeftion
leads me to fhew you, That it reflefts upon
the Wifdom of God, to fuppofe Men made
with fuch narrow inconverfable Inclinati-
ons : For by this Temper they would be
Unfit for Society. But God has defign d
Man afociable Creature. To this End, he
has fent him into the World weak, and de-
fencelefs ^ fo that without the Care of
others, 'tis impoflible for him to Subfift.
And when he is befl: able to Shift, if he had
no Affiftance or Converfe but his own 5 the
Indigence of his Nature would make him
very uneafy, and ill fupplied.

Now there is nothing fo ftrongly ce-
ments Society ^ nothing makes it flower,
and flourifn fo much, as a hearty Regard
to the Publick Good. Tis general Kind-
ftefs and Good-will, which eftabliflies the
Peace, and promotes the Profperity of a
People ; To fay, this Dlfpofition keeps Men
juft and inoffenfive, is too mean a Com-
mendation. It improves their Praftice
much higher^ and makes them Munificent
and Obliging. Without this Virtue, the
Publick tJnion mud: unloofe ^ the Strength
decays and the Pleafure grow faint and lan-
guid. And can we fuppofe, that God would
iinderfurnifh Man for the State he defigned

him '^

Of General Kindness. i5c^

him 5 and not afford him a Soul large
enough to purfue his Happinefs ? That he
fliould give him Solitary Principles 5 and
yet intend him for PublickConverfe > Cre-
ate him fo, that he (hall naturally Care for
nothing but himfclf 5 and at the fame time,
make his intereft depend upon mutual Af-
feftion, and good Correspondence with
others ? Is it imaginable, that fuch aCom-
prehenfive Wifdom ; which has made all
things in Number^ Weighty and Meafnre 3
fecured the Prefervation of Brutes^ by In-
ftinft and Sympathy ^ and made fo fair a
Provifion for the inferiour World 5 Is it
to be conceived, I fay, that fo glorious a
Vrovidence ftiould not proportion the Facul-
ties of his Nobleft Creatures 5 but fend
them into Being v/ith Inclinations unfuit-
able to the Condition they muft neceffarily
be placed in >

Philot. Under Favour, there are other
Materials for a Commonwealth , befides
ftark Love and Kindnefs ^ and I believe the
Building might laft, without tempering the
Mortar with Honey. What do you fay to the
Fear of receiving Harn^ 5 and the Hopes of
Affiftance > Thefe are the Motives of Self-
love ^ and I think fufficient to make Men
Juft? and Willing to do a good Turn.

PhiUL Truly I think not. I grant you,
thefe Motives are not infigqificant ; They

have

1 6o Of General Kindness.

have an Intereft in Life ^ but not enough to
pufh it to Perfedion ^ and fecure its Happi-
nefs. For firft, They will not reftrain a
fecret Mifchief^ which confidering the un-
fortified State of Mankind, is a great De-
fed. Befides, the Agreeablenefs of Society
muO: be loft this way. Tis Inclination and
Endearment, that gives Life and Pleafure.
But when People have nothing but Fears,
and Jealoufies, and Plots in their Heads,
there is no Mufick in their Company. And
farther, I would gladly know, how thefe
fcanty Principles can explain. Why Men
fhould die for their Friends; and facrifice
their Intereft for their Country, without
Neceflity ? By the Maxims of Self-love,
fuch Aftions as thefe muftbe foolifh and un-
natural : And yet thofe who are thus forget-
ful of themfelves, have been always reckon d
the Nobleft, and beft Deferving.

Philot, You forgot that there is fuch a thing
as Honour and vain Glory in the World.
This is the Bait that catches the Men you
fpeakof: Tis the Reputation of the Adion
that fires their Spirits 5 and makes them fo
Prodigal, and Refigning.

PhilaL In earneft, you are catched your
felf ! Your Objedion fuppofes the Truth of
what I am contending for. It fuppofes, That
Benevolence and Generofity are pofTefTed of
thepublickEfteera^ Tlftttliey have Cuftom

and

Of General Kindness. i6i

3nd ?refcriptTon on their fide 3 That they
are the higheft Improvements of the Will 5
the mcft ^admired and Heroick Qualities.
Now 'tis very ftrange, fo iiniverGd a Con-
fent fhould be founded in a Miflake^ and
none but Mr. Hobs^ and fome few of his
Difcipling, ftiould, underftand the Operati-
ons of their own Minds 5 and the right Con-
ftitutions of them.

Fhilot. Well! If this World won't fatisfy
you, the other fhall. I fay then, That the
Fear of invlfthh Powers, and the Expeftati-
ons of future Puniftiments, are fufBcient to
keep Men upon their ^W Behaviour 5 to be
a Check upon their Privacies 3 and make
them Honeft at Midnight. And yet after
all, they may have no great Stomach to the
Matter. Tis the Rod, not the Inclination,
which learns the Lejjbn.

Fhilal. I grant you the Difciplining Part
of Religion is very fignificant. However,
it would not give a fufEcient Relief in this
Cafe.

Philot. Whyfo?

PhiUL Becaufe, upon your Suppofition,
the Force of it would be loft. For if the
Nature of Man was averfe to general Kind-
nefs ^ if he could not chufe but think it un-
reafonable, to love any Body but himfelf ^
then God in Commanding him to Love his
Neighbour, would oblige him to an Im-

M poffibility.

1 6a Of General Kindness.

poffibility. We might as well be com-
manded to tafte Gall as fweet as Honey :
For 'tis as much in our Power, to alter the
Verceptions of our Senfes, as to love any
thing contrary to our Pvcafon and Inclinati-
on. Upon this Suppofition therefore no
Man could have an inward Affeftion for
his Neighbour 5 which yet 'tis certain we
are obliged to have.

Philot. Iflamufedwell, Til ne'er trouble
my felf about what People think. If they
always aft like Friends, they may mjh like
Enemies, if they pleafe.

Philal. Have a Care ! If they are not fo
TPithin^ they will not be long fo without.
For if we had a kind of Antipathy againfl:
minding any thing but our felves; If we
thought our own Intereft prejudiced, or
our Quiet embarraffed by being concerned
for Others 5 in this Cafe^ all Offices of Hu-
manity and Obligation, would be fo many
Afts of Penance. And fince the Opportu-
nities of Obliging return fo faft 5 to be com-
manded the Ufe of them, would make our
Lives almoft a perpetual Torment. It
would be like feeding upon that we natural-
ly abhor 5 which inftead of Nourifhing,
would throw us into Sweats and Convidfions,
And at this rate, a Kindnefs would often
be a greater Mifchief to the Doer, than a
Benefit to the Receiver. TheUpfliot is.

That

of General Kindness. 163

That if the Mind of Man was naturally
averfe from Wifliing well to any thing but
himfelf, the Command of general Benevo^
knee would be impoffible to be entertained
in Principle, and AfFeftion. And as for
the Counterfeit in outward Praftice, that
would be fuch a Grievance to ill Nature,
that very few would fubmit to it. For if
Men are fo unreafonable, as not to be go-
verned by Religion now, when 'tis both
Profitable and Pieafant^ of how little force
would it be, fnould it lie almoft wholly in
Violence and Averfion? If Envy, and Ill-
Nature, were the Natural Frame and Com-
plexion of the Mind, Religion would fig-
nify not much towards Reformation 5 fo
that Society could receive but fmall advan-
tage from thence.—-

Philot. Hold! Don*t cry Viftory^ I hav(S
a Rcferve for you. Befides, you owe m§
fome Satisfaftion to an old Objeftion.

Phild. What s that?

Philot. I told you, that the Injurioufncfs
and the Vanity of a great part of the World
was fuch, That general Kindnefs, if it came
down from Speculation to Praftice, would
be quickly out of Doors. I confefs, if we
could (land clear of the Trouhlefo^j^e and the
Treacherous^ I could be asGood-Natured as
the beft of you. But alas, v/e are in face
Rom'filii^ and that's enough toStiranyMan'i

M"^ Spleen,

1 64. Of General Kindness.

Spleen, that has either ijis Underftanding,
or his Senfes about him.

Phildl. You find Coldnefs and DifafFefti-
on very general 5 and thence you argue from
Paul to Neceffity. Tis i^o therefore it muft
be lb. Under favour, that's no Confe-
quence. I fuppofe that you'll grant, that
Men don't aft always up to the ftretch of
their Capacities : And that 'tis poffible for
them to be much more Prudent, Benign,
an InofFenfive, than they are.

Philot. What then! Would you have a
Man a Stcck^ mufi he not be fenfible of ill
Ufage?

Philal. Look you, all ill Ufage proceeds
from Ignorance, and Diforder of Mind.
Thofe that give it are the greateft Suffer-
ers. They deftroy their own Happinefs
more than ours. And under this Notion,
they will deferve our Compaffion much
better than our Hatred : Our Charity will
take them in as naturally as Bedlam. 'Tis
true, there may be fome degrees of diffe-
rence in the Diftraftion^ but that is all.
And as we may Willi, we may likewife
Attempt their Welfare: Not only out of
Pity, and common Alliance 3 but alfo from
the Profpcft of a Return.

Fhllot. How fo>

PhildL Why, by our Rindnefs we fhall
cither Ixeform the injurious Perfon, or not^

if

Of General Kindness. i6<;

if we do, the ground of ourDiflikeisgonc;
and we have made him more commodious
for our purpofe; If wearedifappointed, we
(hall have the fatisfaftion of doing Good
againft Evil 5 which as 'tis the moft Divine
Quality, fo to maintain it, the Pleafure is
proportionably raifed. There is a fecrct
Triumph, and Exultation of Spirit, upon
fuch an Occafion. There is no One that
ads in this manner, who does not inward-
ly applaud himfelf forit^ which is as much
as to fay, God bids him go on.

Philot. If we may be Kind to thofe we
believe our Enemies : If we can fall in Love
with Malice and Oppofition ^ then by pari-
ty of Reafon, we may court undifguifed
Ruin, and hate our Selves.

PhilaL If by Kindnefs you mean Pity
and good Wilhes, I think it very praftica-
ble to go thus far with an Enemy 5 but if
you enlarge your Senic to Complacency and
Aifeftion, I grant it Impoflible. Befides,
there is no need of winding up the String
thus high: \¥e are not obliged to be pleaf-
ed with thofe that do us Mifchief^ the
Goodnefs of God himfelf does not proceed
thus far. For tho' he is kind to the Z)k-
thankfnl^ and the Evil-^ 2inAdefres the Con-
verfiofi of a Sinner 5 yet he does not delight
in him while he continues fuch.

M 3 Vhilot,

i 66 Of General K i N d N e s

Fallot. When you have made the mofl:
of it, I forefee this Latitudinarian Love will
beexpenfive^ and therefore, I would glad-
ly be farther informed what is to be gotten
by it.

PhiUl. Very much. In good earneft,
this Quality is well worth the Courting 5
'tis valuable in Fortune,^ as well as in Beauty
and Humour. Twill make a Man an Interefl:
in the World. It removes Difficulties, and
fmooths the Paflages for Bufinefs ; and like
the Marriage of Princes, there is Policy as
well asPleafure in \\^ Alliance. You know
the Trade of Life can't be driven without
Fdrtners'^ There is a reciprocal Dependance
between the Greateji and the Leafi. And
the beft Figure is but a Cypher, where it
ftands alone. For this reafon, a wife Man
will ftrengthen the Confederacy 5 and take
in all the Help he can get. Now, there is
nothing fo engaging as a benevolent Difpo-
fition. This Temper makes a Man's Beha-
viour inoffenfive, affable and obliging^ it
multiplies Friends; and diflirms the Malice
of an Enemy. He that is Kind out of Prin-
ciple, v/ill be fo to all the Advantages of De-
cency and Com.pafs. That which is Natu-
ral, is Uniform, Conftant, and Graceful.
Whereas, he who Counterfeits good Na-
ture 5 he who is civil only out of Breeding
Qr Dcfign, will be apt to bave Breaks^

and

Of General Kindness. 167

and Inequalities in his Humour. A Man
cannot always ftand bent; fo that either
Negligence or Paffion, or Intereft, will
fometime or other return the Pofture ^ and
unmask the Pretence ; and then the Labour
is all loft. But the natural Complexion of
Goodnefs will hold.

Fhilof, Yes, till the Man breaks.

PhiUL No fear of that. This Quality
will do more than Pay for its keeping. Re-
member, that Power goes in with the Incli-
nations of Courfet: Get but Mens Hearts,
and their Hands will follow. But to do
this, there is nothing more likely than a
plaufible and obliging Honefty. The
Charms of Kindnefs are irrefiftible^ they
Conquer, and Captivate ; and return with
Spoil and Triumph. Befides, the Afliftancc
that comes from Inclination, is generally
fafer, and more ferviceable, than that
which is haled in by Force or Money.
He that reigns in the AfFedtions is the hap-
py Prince 5 for in Love there's neither Trea-
chery nor Defertion. A Man remarkably
Obliging, is almoft Proof againft the moft
Malicious. They'll be afraid of attaquing
one fo fortified in publick Efteem ; and
under fo facred a Charafter. Though
his Virtue may be over-look'd, the in-
famy of the Aft ion will prevent an In-
jury.

M 4 Phiht.

1 68 Of General Ki N d n e s s.

Philot. Will this Difpofition do us any-
farther Service?

PhilaL Yes; our Affeftion to others gives
us a fhare in their Happinefs^ and fo be-
comes an Addition to our own. Wip-
ing well, enlarges a Mans Capacity of
being Happy : This hinders his Satisfaftion
from being confined to his private Intereft,
He is really the better for whatever
good his Neighbour enjoys 5 becaufe e-
very thing of this Nature fatisfies his
Deiires^ and gives him that he delights
in.

Fhilot. I warrant you, his Mind is like a
Burning-glafs! The Rays of good Fortune
from all diverfities of Points, concenter in
his Benevolence 5 and excite an intenfe and
multiplied Pleafure.

PhilaL Yes. And in a great meafure
make him Mafter of all the Happinefs he
fees, or hears of. All profperous Events,
all Improvements of Induftry, and Bleflings
of Providence which he is acquainted with,
his excellent Temper gives him an Intereft
in 5 fortho'he has not thePoffeffionof thefe
things, he has what is moft defirable, the
Satisfaftion of them. Nay, I believe the
generous Congratulation may be improv-
ed to exceed the Occafion 5 and make a
Man more happy than thofe he rejoyces
for. In this Cafe, the Laws of Nature

give

Of General Kindness. 169

give way for the Encouragement of Good-
nefs 5 the Stream rifes higher than the Foun-
tain 5 and the Rebound is ftronger than the
Firft Motion.

Vhtlot. This is a new way of extrafting
the Spirit of Happinefs 3 the Chymiftry of
a Bee is nothing to it 5 it fucks the Sweety
without impoverifliing the Flower, Were
I Mafter of this Secret^ I would not concern
my felf about laying in the ufual Provifion
for Satisfaftion. No, I would rather chufe
to be happy at the fecond hand 5 that is
much the eafier way 3 there the Gains come
in a-main, without any Venture. For In-
ftance. I would not trouble my felf about
getting an Eftate; 'twere only Loving a
Man dearly that has one 5 and that will do
as well. But the Mifchief is, at prefent I
am not a Man of that fortunate Imagina-
tion.

Philal. The Pov/er of Thought and Ima-
gination you know is very great 3 and
therefore 'tis Prudent to fet them the right
way at work.

Philot, Be it fo. I (hall allow your Ar-
gument in fome meafure 5 and make my
Advantage upon it.
Philal. Which way?
Philot. Why, if kind Wifhing and Ob-
liging are fuch entertaining Adtions ; If
they may be carried np to tranfport, and

aimed

1 70 Of General Kindness.

almoft fenfualitiy ; then your general Bene-
volence is nothing but a refined fort of Self-
!ove 5 becaufe it afts upon a forefeen Re-
ward. I told you, Self, would be at the
Bottom after AIL

PUjilal. So let it, fince it has Company.
For let me tell you, to be deJighted in the
Happinefs of another, is fo far from being
Mercenary, that 'tis an infallible Proof of a
natural and undiffembled Goodnefs. How
can we better demonftrate the reality of our
AfFeftions to a Friend , than by rejoycing
at his Profperity > As for the Pleafure which
attends fo noble a Difpofition, the Expe-
ftation of that is no Vicious Self-defign.
For we are allowed to love our Selves, as
well as our Neighbour : So that the prof-
peft of being pleafed, does not leffen the
generofity of the Aftion, if bis Advantage
was as fincerely fought, and delighted in,
as our own. Therefore by Charity's not
feehing her omt^ (which you know is made
a part of its Charafter) is only meant, that
it does not feek its own, without a joynt
Refpedl: to the Welfare of another. In
fliort, I think the Pleafure of Congratulati-
on is fo far from a Fault, that the firft Satis-
f a6i:ion ought rather to Create a fecond 5 we
Ihould be pleafed with our Pleafure, becaufe
it brings us the good News, that our Minds
are rightly difpofed.

VhiUt.

Of General Kindness, lyi

P/jtlot. I confefs I am beaten off here 5
but hope to fucceed better in my next At-
tempt.— —

PhilaL In the mean time give me leave
to obferve. That Envy and Difquiet are
uneafy Paffions^ they fret and exhauft the
Spirits. The Mind is as it were Sore, and
put to Pain at every turn ^ which is a fair
Intimation, things are not in the Condition
they fhould be.

Philot. And what help is there for all this >

PhilaL A kind reconciling Thought is
prefent R^emedy. This Balfamick Humour
clofes the Wound, and fcatters the Anguifh.
Like the Motion of Reflitutmt^ it returns
Nature to her Eafc , and fets her in thePo-
fture (he was made far.

Philot. I grant you, Benevolence has a
healing Quality, and fits very fmooth at
firft. But as the World goes, the Confe-
quences of it are more likely to make us un-
happy, than otherwife.

-PhilaL How fo ?

Philot. If you look Abroad, you 11 find
Indigence, and Difappointment, and Vex-
ation, much more Common than Profpe-
rity. Now this Predominancy of Misfor-
tune lies very hard upon Benevolence 5 and
makes the kindeft People the greateft Suffe-
rers. Their Companion rifes in proportion
to their Generofity ^ their Tendernefs is more

paffive.

1J1 Of General Kindness.

paffive 5 which makes a Foreign Calamity
ftrike deeper, and grow more pungent. Ha-
ving ftrong Defires to Relieve, but fmall
Abilities to EfFeft it ^ their good Nature muft
needs grow troublefome, becaufe 'twill of-
ten make 'em Wifh thofe Things, which
they fee are impoffible to compafs. But
others who keep their Inclinations at Home,
are not fo much expofed to difquiet ^ be-
caufe their Paffions and Expeftations being
confined to their private Intereft, they are
concerned for no Misfortune but their
own,

PhiUL Suppofing what you fay would
hold, it would be no juft Difcouragement to
Goodnefs^ confidering how much it will
be rewarded hereafter. But becaufe your
Objedion relates chiefly to the Frefent^ I (hall
direfl: my Anfwer againft that Senfe ^ and
give it you by Parts.

I affirm therefore. That if a Man does
but joyn Confideration with his Benevo-
lence 5 if hisUnderftanding be good,as well
as his Will, his Affeftion for the common
Welfare will never hurt him. For

I. He will perceive, that the unhappy
part of the World is not fo numerous as at
firfl: it appeared. Thofe who are of low
Condition, tho' they may feem moft Defert-
ed, are not the worft provided for. Their
Fortune is little, 'tis true 5 and fo generally

are

Of General Kindness. 173

are their Defires ^ which makes them want
as few things as thofe whofe Poffeffions are
larger. They have the Pleafure of their
Senfes as well as others 5 and what is deny-
ed in Variety , is fupplied by Labour 5
which fharpens the Appetite, and ftreng-
thens the Conftitution.

2. As for thofe who are real Objefts of
Compaffion, the old Maxim will in great
meafure relieve them 5 Dolor ^ //gravis hre-
vis ji longus hvk. At the worft, Life and
Mifery will be difpatched eer long 5 and
then, if they deferve it, they are Happy 5
as Happy as Goodnefs can wifh.

:5. Commiferation has a mixture of Satis-
faftion, as well as Trouble in it. By this a
Man is Confcious he does the Office of a
Friend 5 that he is of a generous and hu-
mane Difpofition. Thefe Thoughts make
the Pleafure of the Sympathy equalize the
Trouble 5 if the Perfon be not very near,
or the Calamity very great, which we are
concern d for.

Fhilot. There is fomething in what you
fay ^ for I have obferv'd, that Women will
Weep and Condole with abundance of
Tendernefs and AfFeftion : I believe they
are pleafed with the Pomp and Paffion of
their Sorrow 5 and think themfelves the bed
NaturM People in the World for't.

FhUuL

1 74- Of General Kindness.

Philal. We (hould interpret all Signs of
good Nature in the faireftSenfe. But I fhall
proceed, and obferve :

4. A wife Well-wifher will confider,
there is a neceffity of Difcipline^ both to
fecure the Orderly and reclaim the Evil.
Goals and Gibbets are as ufefal in a State,
as great Places, and Patents of Honour.
Where Goodnefs is mutable, and Reafon
unabfolute, there muft be Pv.igour to fence
in Duty ^ and check the Abufe of Liberty.
As things (land, 'tis not conceiveable how
Providence can Govern without Punifhing.
Upon this Contemplation, a good Man will
no more be difturbed at the Methods of
Correftion, than by feeing his Friend take
unpalatable Phyfick^ which he knows to
be proper for his Health. And as for thofe
who are loft beyond Recovery, tho' he
wifhes 'twere otherwife, yet their Obftina-
cy does not fo deeply AfFeft him as to make
him uneafy.

Philot. Is not fuch aSedatenefs, a Sign of
Ncgleft, and Stoical Indifference ?

PhilaL Not at all. The Saints above
are not affiifted at the Punifhment of the
damned 5 and yet they have Charity in
Perfcftion: But your Objeftion runs into
an abfurd Inference. It Dilutes theHappi-
nefs of the other World 5 and gives H@1I an
Influence upon Heaven.

Fkilot.

Of General Kindness. 175

Philot. I have nothing farther to objeft^
and therefore mnft be yourProfelyte: But if
you have any more to fay, let's hear it 5
for a Man can never be too well fortified
againft Cuftom

Phjldl. Yes. General Kindmfs may be re-
commended from the Noblenefs of fuch a
Temper. It fprings from a generous Root 5
and fpreads and Hourithes upon the beft
Nourilhment imaginable. There's nothing
in it that is Mercenary or Fantaftical. Tis
not fupported by Chance or Humour 5 by
Flattery or Defign : It (lands upon its own
independant Strength x, and holds on through
all Oppofition. Tis above Difcouragement
and ill Ufage^ and not fo much as checked
into IndifFerency, by frequent Injury and
Provocation. I need fay no more for this
Virtue than that 'tis the Temper of God.
This Truth I fliall take for granted. In-
deed the Univerfe proves it 5 all the Powers
and Delights of Nature are ftanding Evi-
dence: If Omnipotence were in other
Hanis thanGoodnefs, v/e fhould feel terri-
ble Effefts on't. Now to refemble God, is
the Perfediion of Virtue ^ 'tis doing the
wifeft, and the Greateft Aftion in its'^Kind.
To mention but one Advantage^ We can*c
recommend our felves more cffeftually to
God Almighty, than by delighting in the
fame Aftions which he does. Lovt natii-

rally

1 76 Of Genera] Kindness.

rally arifes from Likenefs of Difpofition.
Our Imitation of Another, is an unquefti-
oned Proof that we value his Perfon, and
admire his Choice 3 which lays a kind of
an Obligation for a Return. SuchaConfent
of Wills, fuch an Uniformity of Defires,
does as it were incorporate diftinft Effences 5
and makes us almoft the fame thing with
another 5 fo that as long as he has a Re-
gard for himfelf, he muft have one for us
too. By being of the fame Temper with
God Almighty, we do as it were, engage
his Inclinations to make us Happy. While
we are thus aflfefted, he can no more be un-
concerned about our Welfare, than he can
deny himfelf 5 or put a negleft upon his
own Attributes.

P/jiloL You may pleafe to hold your
hand. For I am fo far convinced, That
unlefs I am Kind to others, I (hall now be
forced to fall out with my felf.

PhilaL May the Impreffion continue.

Vhilot. I hope recollefting the Reafons^
will make it do fo.

Your Servant

THE

THE

OFFICE

O F A

CHAPLAIN

Enquir'd intOj &c.

N

M9

t O T H E

A%- JL-/ ljL

IS fowc Tears flnce the VMication of
thk [mail Treatjfe '^ I am full con--
vinced^ the Inter eft of Religion is not
a little cmrernd in the Enquiry. The OfEce
lies among Perftis who have a great Force upon
Chjiom and Practice : and where the Motion
IS (irong^ the Dire^ion fwftld be well fecured.
*Tk true^ Milton treats the Argument^ as he
does the King^ with great Contempt : But to
be i Unfed byfuch a Hand^ and in fuch Compa"
^/, is rather an Honour than otherwife. The
Scripture (fays this Man) owns no fuch Or-
der-^ and therefore they muft be left to the
Examination the Sons of Sceva met with.
Bifhops or Presbyters we know, and Dea-
cons we know, but what are Chaplains >
(Eiconocl. p. 163, J He might have anfiver-
ed in his own Words ^ C p. 164. J) That they
were Houfiiold-Priefts ^ and given an In^
fiance from the Old Teflament. For there we
find^ that Micah entertain d a Levite wi'h
Salary and Diet 5 and after all told him ^ He
fhoiild be a Father, and a Prieil to him.
CJ^^dg, I J. 10, J Itfeems^ he did not think

N 2 ht

1 80 To the Reader.

he had hired a Servant with hk ten Shekels,
As for the Heathen^ they had a Modejler Senfe
ofReligio/^y than to rob their Gods of their
Minifters -^ and make them their own. The
Roman Emperonrs were Priejls themfelves ^
but had none Belong to them till they were
Deady and Deifyed, Towards the Declenjfon
ofPhilofophy^ now and then a grave VretGii-
der was drawn ojfhy the Steams of the Kitch-
in. Lucian ridicules thefe Men for their Lit-
tle Compliances, One of them itfeems made his
Court to the Lap-dog, to improve his Inter eji
with the Lady. But an envious Foot-man
happening tofmoak the matter^ broke ajejl up-
on the Favourite^ and the Philojopher, and
fpoiVd All. But thefc Sages dont comeftriS-
ly within the ^ejiion. They ivere only Secu-
lars 3 and entertain d upon the Score of Learn-
ings not Religion.

In the Churchy the Bufinefs of a Chaplain
feems not of the higheft Antiquity. In the fir fl
Ages^ the Clergy were fupported by their Bi-
Jhop 3 and generally lived under his Obfervati^
on. (Can. Apoft. ) And afterwards when
they removed from the Mother Church, They
had Titles, 7, e. Cures afjtgned them 3 much
larger than fimle Families. The flrfl Chap-
lain I meet with, was one Majorinus ^ a very
unfortunate Perfon. He lived in the Reign of
Dioclefian : And n?^ Ordained by the Dona-
tifts, for the See ^/Cartilage 5 againji the Ca-

tholick

To the Reader. 18 1

tholick Bipop Caecilian. He wasfet tip and
Countenanced by his Patronefs Lucilla, a high
Spirited Lady 5 who refnfed Communion with
C^cilian, for being Reproved by Him when he
was Arch'deacon. ( Optat. Lib. i. cont. Par-
men. ) However^ by the Story ^ Majorinus
might be no more than a Reader in the Fami-
ly 5 who in the Cujlom ofthofe Times^ was lefs
than a Sub-deacon,

The wrong Z)fe the Rich Laity might make
of the Indigence or Ambition ofthefe Houjhold
Clergy^ was Ifuppofe, the Reafon why the Se-
cond Council of Orange (Can. 9. held Ann.
535. ) allowed no Priefi to Re fide with Secular
Perfons^ without the BiJIwfs Leave.

Dr. Heylin Reports ( Cypr. Ang. )
*^ That Bijhop Laud ohferved^ the Interefi of
*' the Church prejudiced by the great Increafc of
" Chaplains in the Houfes of private Gentle-
*' men. To prevent this Inco??venience^ andfome
others^ King Charles the Firft publified hk
Inftruftions to Archbijloop Abbot, An. 1629.
containingOrd^rs to be executed by theBiJ/jops
in the Province of Canterbury. The In-
ftruftions were comprehended in ten Articles,
Thefeventh enjoyns^ That the Bilhops fufFer
none under Noble-men, and Men Qualified
by Law, to have any private Chaplain in
his Houfe.

/ ha7je mentioned thefe Injiances^ to ft)ew
the Difficulty of the Office, 'fk a nice TJnder-

N 3 taking^

1 8^ To the Reader.

taking • and requires a more than ordinary
Sufficiency, And therefore anUnexperiencedy
jJnballajlcd Divine^ muff he an improper Miff
fionary, 'Twere well if he nnderfioo.i Some^
thing of Men and Things 5 if he was fiirnijh-
ed both with Matter and Form ^ and rather
Brought hk Education , than deceived it.
For a Difadvantage in the Beginning of Buff--
nefs^ k not eaffly overcome. There Jhould be
Vigilance in Converfation , a Sweet nefs of
Temper^ anTJnaffe^ed Piety ^ and a noble Con-
tempt of Interefi. And ffnce the Clergy thus
engaged^ are more Numerous than formerly^
they ffould manage with the greater Care.
For when the Priejihood k mifunderfiood^ Re-
ligion muff decline ofCourfe, And when Re-
ligion k gone^ we have loji the befi Support of
thk Life^ as well as the other. This Reafon-
ing muff be allowed^ by thofe who are not funk
below the Do&rines of Providence. Indeed^ if
a Man fits up for a Sceptick, I dont expeB
the Argument Jhould Reli(l) : But the Opinion
of fitch Judges k neither Credit^ nor Misfor-
tune. With thefe People^ a Jefi paffes for a De-
^onffration ^ and to Laugh^ and Confute k
thefameThing. It feems^ Truth and Falffoad^
depends upon their good Liking : And they
have the peculiar Privilege of Wijbing Things
in , or out of Being , at Pleafure. Who
ippould expe3 fuch Flights of Conceit from fo
^umbk Pretences f For an Atheiff^ if you will

take

To the Reader. l^

take hk Word, for It is a very defpicahle Mor-
tal. Let us Defcrihe him by hk Tenents,
and Copy him a little from his own Original.
He is then no better than a Heap of Organized
Dnfi^ a fialking Machine *j ^ Speaking Head
without a Soul in it. His Thoughts are
hound up by the Laves ^fMotion ^ his AUions
are all prescribed. He has no more Liberty
than the Current of a Stream 5 or the Blafi^ of
a Tempeji. And where there is no Choice^
there can he no Merit. The Creed of an
Atheift is a degrading Syjlem ^ a moft mortify-
ing Perfwajion. No Advantages can make
him Shine : He firikes himfelfout of all CI aim
to Regard: And has no Alliance to any ho'
nourable DiJiinSion. He is the Off-fpring of
Chance 5 the Slave of Neceflity 5 danced by
foreign Impulfes no lefs than a Puppet : Igno-
ble in his Defcent 5 Little in Life 5 and No-
thing at the End ont. Atheifm, the Refult
of Ignorance and Pride :^ of firong Senfes, and
feeble Reafon 5 of Good Eating, and III Liv-
ing! Atheifm, the F I ague of Society 5 the
Corrupter ^/Manners 5 and the Underminer
^/Property ! What can the Raillery^ the Re-
proaches, the fupercilious Cenfures of this Seft
fignifie ^ Whyjloould they be raifed above their
Principle ^ and rated higher than their own
Valuation / They are below all Con f deration^
txcept that of Pity oiul Prayers 5 and thefe I
heartily f^ive them.

N 4 //

184

To the Reader

IfthePUinnefs ^fwhat VoWows difgufif
the fober Reader^ I amforry for it. 'Tis a
Circumfiance vohich could not he declined^
vpithoiit Prejudice to the Subjed. The over-
fmoothnefs of an Argument^ is apt to abate the
Force, You miifk give it a Pointy to mahe
npay for Pajfage, Pleafure cannot always be
made the Vehicle of Health. And when the
Cafe Requires it^ no Man blames the DoSor for
preferring the Cure to the Palate. Befides^
the bare mention offome P radices is enough to
Expqfe them. And when things are a Satyr
upon themf elves ^ who can help it .<? The Defor-
mity lies in the Monjler ^ not in him that
fjows it.

I am far from defiring a Deprejjion of the
Laity 3 or abetting any Spiritual Ufurpation.
Honour and Civil Pretences^ are not Held at
the Will (?/^& Church 3 and therefore^ She
Jl)ould not feize without Warrant. To make
Orders a Patent for Pride^ and a Privilege
for Misbehaviour^ is much more than runs in
the Commiffion. / am pleading for no Cyni-
cal Neglect 5 no illfupported Forwardnefs ; no
Brisk nefs above Mens Bufinefs^ or their Ta-
lent. But then I hope^ 'tis no Harm for
Church-men to maintain their Liberty 5 and
keep the Property of their P erf on s tothemfelves^
Efpecially fince they live amongjl a Free Peo-
ple 5 and have fo good Evidence for their Title,
Farther^ There is no Fear of Levelling from

this

To the Reader.

this Enquiry. For Independertcy does notfup-
pofe Eqtidity : Freedom and Degrees are well
enough Confident.

To prevent all MifconJlrnSion. I willingly
grant it no Disadvantage to a Gentleman to
Belong to a Perfon of ^tality 5 provided his
Employment he Secular. But the FtmSion.
ofanEcclefiaflick, requires anotherKdmon,

THE

187

THE

OFFICE

O F A

CHAPLAIN

Enquir'd into, &^c»

JVvend obferves, Sat, 7. that the Pra-p
dice of the Lawyers in his time, wa$
ufually proportioned to the Figure
they made at the Bar ^ where he that
appeared in the beft Equipa,8;e, was fup-
pofed to have the greateft (hare of Law
and Senfe in him : So that had the Vulgar
had any Power in determining Right, a
good Caufe might oftentimes have been
loft, for want of fine Cloaths to plead it in.
Whether any part of this Vanity prevails
v^ith us, I (hall not difpute^ however, this
Inference may be fairly allowed. That the
Succefs of Truth depends very much upon
the Reputation of its Advocate. For the
Generality often ftick in the furface of
Things 5 and are more affefted with Appear-
ance than Pveality. They want either Force

9X

i88 The OFFICE of

or Inclination, to go the Bottom 5 and
try the Merits ^ So that when a Man is
Maimed in his Credit, or burlefqu d in his
Office, he muft not expeft to do any great
Execution. The Audience muft be pre-
pared no Icfs than the Oratory forReafons,
without a Difpofition to receive them, fig-
nify not much : Where the Affent is barr d
up with Prejudice, the weight of the Mat-
ter, and the Addrefs of the Management,
are fcarcely felt. For Perfwafivenefs is the
EfFed of Efteem, and right underftanding.
It goes againft the Grain, for Men to learn
Condudt from thofe they Contemn 5 Tis a
Contradiftion of their own Cenfure, and
fets the defpifed Perfon in fome meafure,
above theai. Befides, Intelligence from
fuch a Quarter, is often thought imprafti-
cable 5 as well as unpleafant : For 'tis gene-
rally prefumed, that Difcourfes cannot rife
much above the Pitch of thofe that make
them 5 and that 'tis fcarce poffible, for an
inconiiderable Man to talk to the purpofe.
To entertain a contemptible Opinion of any
Perfon, cramps his Power 5 and difables his
Friendlhip 5 and puts him under a mighty
difadvantageof doing any Good. Little No-
tions, and unfavourable PrepoffefIions,give
an ill Tindure to the Judgment ^ and a wrong
Turn to the Scale; They keep Men from
feeing Things in their true Colours 5 and al-
lowing

aCHAPLAIN, tc 189

lowing them their proper weight : And thus
good Argumenrs, and ferviceable Advice,
are often turned back, for want of Charac-
ter and Recommendation.

This Confideration puts ill Men upon
their Guard 5 They fee the Truth of the
Remark: and provide againft the Confe-
quence. They make it their Bufinefs to
Mifreprefent the Minifters of Religion 5 to
deprefs their Authority ^ and decry the
Ufefulnefs of their Profeffion. And when
their Adverfaries, as they count them, are
difarmed of their Reputation, the Point is
gained ^ and the Difturbance at an End,
From henceforward 'tis to be hoped. They
may have Pleafare without Reftraint 5 and
Vice without Infamy.

For this purpofe, They would fain per-
fwade the World, That the Clergy gain
no Creditable Addition by their Office 5
That they are rather Diftinguiflied for
Difadvantage than Regard. By this wife
Reafoning, Learning fhould be a Crime 5
and Priefthood a Punifliment : And if fo,
Thofe who have it, ought to forfeit the
Privileges of Birth and Education 5 or at
lead: , not enjoy them without Abate-
ment.

Now, that there are fome Perfons, and
thofe not all of the lowed Rank, who feem
to be of this unreafonable Opinion, is too

' 9Q T^be OFFICE of

apparent 5 and therefore I (hall defire thern
to confidcr, That thofe who accounr the*
Priefthood a lelTening of a Man's Quality,
muft either believe all Religion to be an
Impofture 5 or if they do own the Being
of a God, their Apprehenfion of him is fo
Scandalous and Unworthy, that I think it
would be a kindnefs to them, to fuppofe
them Atheifts: For 'tis not fo monftrous
and provoking, to deny the Exiftence of a
Deity, as to fuppofe him void of Excellen-
cy and Perfection : To imagine him to be
fo far from being the Fountain of Honour,
that he is rather to be accounted a difcre-
ditto thofe who belong to him ^ and that
a Perfon of Condition ought to be afham*d
of his Service : Such a Notion of God Al-
mighty as this, befides the Abfurdity of it,
looks like a malicious Acknowledgment of
his Being 5 only to make him capable of
Contempt.

But befides that the Funftion of the
Clergy in general, is too often mifunder-
ftood^ (which in fuch a fceptical and licen-
tious Age, we need not wonder at) Thofe
who Officiate in private Houfes lie under
particular Difadvantages: Here the Mafter
of the Family ufually expefts an extraordi-
nary Obfervance from the Prieft^ and re-
turns him lefs notice in exchange, than to
©thers of the fame Order and Condition.

Now

jCHAPLAIN,(^r. 191

Now one would think in point of Reafon
that an Ecclefiaftical ( as well as a Civil or
Military) Officer, fliould be more confi-
der*d within the limits and extent of his
Employ, than elfewhere^ both upon the
account of the Jurifdiftion he hath there 5
and becaufe of the Advantage thofe he is
concerned with, do or may receive from the
execution of his Office.

Now the reafon of this unaccountable
Praftice, muft be refolved into one or both
of thefe Pretences 3 either

1. That a Clergy -man officiating in a
Family, ought to be entertain'd no other-
wife than under the Notion of a Servant :
Or

2. Becaufe 'tis in the Patron's Power
to oblige the Prieft with Church-Prefer-
ment.

It will be therefore the Defign of thefe
Papers to ftiew,

1. That a Prieft or Chaplain in a Family,
is no Servant.

2. That whatever fair Expefl-aticns the
Patron may have given the Prieft of future
Advantage, thofe are no fufficient Grounds
to juftify an imperious Deportment on the
one hand 5 or a fervile Submiffion on the
other.

I. I ftiall prove, That a Prieft, or Chap-
lain in a Family, isnoServant^ the con-
trary

192 The OFFICE of

trary of which I believe he is often thought
to be 5 though 'tis not always fpoken out*
Now in order to the removing thisMiftake,
I (hall in the

Firft place, Anfwer thofe Objeftions,
which feem to have given the moft probable
Occafion of its Rife.

Secondly, I (hall give a fhort Defcription
of the Office of a Chaplain 5 and (hew how
much it differs from that of a Servant.

I. I fliall Anfwer thofe objeftions, which
have given the moft probable Occafion to
this Miftake 5 among which we may reckon
the Prieft's being entertained with Diet.

But that eating at anothers Table, does
not make a Man a Servant, is plain 5 for if
it did, then every one that vifits his Friend,
if he happens to Eat or Drink without pay-
ing for it, muft immediately forfeit his Li*
berty. If it be faid. That 'tis not Eating
now and then upon a Vifit, which brings
a Man into the Condition of a Servant 5
but doing it conftantly ^ and with the fame
Perfon : To this I anfwer. That if Eating
by the Year, makes a Man Servant for a
Year, then Eating by the Day, muft make
him a Servant for that Day ^ the only dif-
ference in this Cafe is, that the one who eats
but a Meal or two, comes into his Liberty
fooner than the other.

But

But poffibly, 'tis the Priefts contrafting
for Diet, which makes him miflaken for a
Servant to him that affords it- and here 'tis
fuppofed to come under the Notion of Wa-
ges ^ becaufe the Prieft is to do fomething
for it. Now becaufe a Confideration of
this nature, whether it be received in Mo-
ney or Diet, or both, is the fame things
I (hall prove that a Man's- Receiving Mo-
ney in confideration of beftowing his
Time and Pains upon another, does not
make him a Servant to him that returns
him a Recompence for his Trouble. For
example. Lawyers and Phyficians have
their Fees 5 or their Wages, if you pleafe^
and yet I fuppofe none will fay, that they
are Servants to all their Clients and Patients
that imploythem; and if not to aill, then
for the fame Reafon not to any; The
Judges have a Fee for every Caufe which
is tryed at the Nifi prius Bar^ and a Juftice
of Peace hath Money allowed him for mak-
ing a Warranty which both of them may
teceive without forfeiting their Authority.
The Houfe of Commons likewife, have
Penfions from their Eleftors, during the
Seffion of Parliament^ I confefs, 'tis not
ufually paid now 5 but if they did receive
it, as formerly they have done, I hope no
one would fay, a Knight of a Shire was Ser-
vant to 21 Man of Forty Shillings /7cr J«-

0 n^m.

19+ The OFFICE of

num^ becaufe he contributed fomething to-
wards his Maintenance. In all thefe Cafes,
a Man is engaged in the Bufinefs of others 3
and receives a Confideration for his Em-
ployment 5 and yet hath no Keafon to bt^
accounted a Servant for his Pains.

If it be faid that in moft of thefe Inftan-
ces, the Salaries are affignM by Law 5 and
confequently, that there is no Contraft be-
tween him that receives, and him that
gives the Confideration^ I anfwer, that
there is a vertual, though not an exprefs
Contraft^ becaufe the People have agreed,
to Confent to whatever their Reprefenta-
tives (hall determine.

ily. As to the Cafe of the Lawyers,
though their Fees are ftated by Law, yet
every one chufes whom he will make ufe of 5
io that the voluntary retaining any one, is
no lefs than a plain Contrafl: ; and the giv-
ing him fo much Money, upon condition
t!]at he will Plead for him.

5;//y, 'Tis not the Contrafting for Mony
in iieu of fome other Exchange, whicli
makes a Man a Servant; for then every
one that fells for Money would be a
StDrvant to the Buyer 5 and confequently,
a Pedlar might make himfelf a Mafter
of the beft Merchant in London^ if he
fhould happen to be fo Ambitious as to
be his Cuftomer : And v/hich is moft to

be

^CHAPLAIN, fyc. 195

be lamented, if a Man tould not by way of
Contraft receive Mony with one Hand,
without parting with his Liberty with the
other, then the Landlord muft be a Ser-
vant to the Tenant, for the bare contra-
fting for Rent, though he never received
a Penny, is enough to bring him Under;
fo that according to this Opinion, a Man
cannot Let his Farm, without Demifing
and Granting away himfelf.

But further. That the entertaining the
Clergy with Diet and Salary, is no Argu-
ment of their Subjeftion, will appear, if we
confider that we are bourid to contribute
towards the Support of our Parents if they
ftand in need of it 5 and yet I fuppofc it
does not follow. That this makes us their
Superiours: Tisfofar from it, that our af-
Cfting them, is accounted part of that Ho-
nour which the Fifth Commandment en-
joyns us to pay them;^ and is fo interpret-
ed by our Saviour himfelf, St. Mattlmv, 150
4, 5, 6. The communication therefore
of part of our Wealth, to the Clergy Of-
ficiating in our Houfes, is in reafon, no-
thing but a due Refpeft to their Fnnftion,
and a grateful Acknowledgment of their
Care: What the Prieft receives from us, is
in effeft offered to God Almighty 5 becaufe
'tis given upon the account of the Relation^
he hath to him 3 and the Advantages we rc-

O 2 eeive

196 The 0¥V\CE of

ceive from thence. This is honouring God
with our Subjlancc'^ who in regard he fkands
in need of nothing himfelf, hath ordered
thofe Perfons (whom he hath fct a part to
keep up his Service and Worfliip) to receive
what Men prefent to him, in token of his
Sovereignty and Providence. Thus what
was offered to God under the Old Tefta-
ment (except what was fpent in Sacrifi-
cing) was the Prieft's Portion, affign d by
the Divine Appointment, Numb. 18. 8, 9.
and in the 20th, Verfe of that Chapter, the
Reafon why the Tribe of Levi was to have
no Inheritance in the Land wliich was to
be divided, is given, Becaufe God promi-
fed to be their Inheritance 5 that is, to give
them thofe Offerings which were made to
him: And that this was a very liberal Af-
fignment ^ and much exceeded the Provi-
fion which was made for the reft of the
Tribes, might eafily be made good, were it
not Foreign to the prefent Argument.

There are many other places in the Old
Teftament, which may be alledg'd for the
Confirmation of this Truth, asZ)e///. 18. 2.
Jofl). 15. 14. E'Lck. 44. 28, dv. And that
this Praftice did not depend upon any Ce-
femonial Conftitution^ but was founded in
the unalterable reafon of things,will appear
if we look into the New Teftament 5 where
Se, Paul tells us, that God has ordained

th^$

aCUAVLAl^.^c. 197

t/jat thofe that Prer.ch the Go/pel (which every
Priefl: docs who reads the New Teftaraent)
//joM live of the Gofpel, I Cor. 9. 1 4. Our
Spiritual Cover nours are Mimflers of God
to us, as well as our Temporal, Rom. 15. 4,
and therefore the Apoftle's Inference, v. 6.
may in a qualified fenfe at leaft, be applied
to them, For this Canfe pa^ yoti Tribute alfo.
And that the fame Apoftle did not believe,
that a Confideration of this Nature ought
to fubjeft the Clergy to Diftance and Sub-
miflive Behaviour, is beyond queftion 5 for
he plainly tells the Corinthians^ i Cor. 9. 11.
If we have f own unto yon Spiritual things^ is
it a great things if we Jl)all reap your Carnal
Things^ It feems, he did not believe this
Favour fo extraordinary 5 or to have any
fuch commanding Quality in it, as to
make him their Servant or Dependant, if
he had received it. Nay he tells them, that
he had power to eat and to drink 5 that is,
God had given him a Right to a competent
Maintenance out of the Eftates of thofe he
inftrufted -^ which without queftion, where
the Circumftances of the Perfon will Per*
mit, ought to be proportioned with refpeft
to the Perfon Reprefented 5 and to the Na-
ture and Quality of the Employ, Tis plain
therefore, that the Apoftle thought, that
if Ood's Minifters lived out of the Fortunes
©f their Charge, yet they were not fo

O ? mightily

198 The OFFICE of

mightily indebted beyond a Poflibility of
Requital 5 but that the Obligation was full
as great on the other fide: and the reafon
why fome Men now a days are not of the
fame Mind, is, becaufe the Concerns of an-
other World have none, or a very flender
Confideration allowed them ^ for otherwife
without queftion, Men would look up-
on thofe as none of their leaft beneficial
Friends, who are appointed by God to
guide them fecurely in their Paffage to
Eternity: But now 'tis the Mode with too
many, to live as if their Souls were the
mofl: inconfiderable thing they carried about
them.

5. It may be objefted. That every Fa-
mily ought to be under the Government of
one fingle Perfon 5 and becaufe the Prieft is
confeffed not to be the Mafter, therefore he
muft be under Command 5 and confequent-
ly a Servant. Now this is foflenderanOb-
jeftion, that I fhould have waved the men-
tion of it, but that fome People feem de-
firous of being impofed upon in this matter ^
and we know when Men are in love with a
Miftake, the leaft appearance of a Reafon
Is apt to entangle their Underftandings ^
and make them overlook the Evidence
pf an Affertion they are prejudiced a^
sainfto

^CHAPLAlN,?'^c-. 199

To what is objefted therefore, I anfwcr.
That this Argument proves all Boarders
Servants, though their Office or Quality be
never fo much above thofe they fojourn
v^^ith. I grant, thePrieft is not to difturb
the Mafter of the Houfe in the Government
of his Family, nor to intermeddle in his Af-
fairs, (to do this were an imreafonable In-
croachment) but the living under Jiis Roof
makes him no more his Servant, than his
Father or Mother are, vv^hen they refide
with him.

There may be feveral other things urged
againft the Truth of the Propofition I am
to defend ^ but the folving the remaining
Objeftions will fall in more conveniently,
after I have given a fliort Defcription of the
Office of a Chaplain 5 and fliew how much
it differs from that of a Servant^ and Iiow
inconfiftent it iswith it^ which I (hall pro-
ceed to.

I. Therefore, The Office of a Clergv-
man in a Family, is to Pray for, Blefs, and
give Abfolution to thofe he is concerned
with ; which are all Afts of Authority and
Jurifdiftion. He is to Counfel, Exhort,
and Reprove the Mafter of the Familv him-
felf, upon occafion (though with refpeft to
his Station) which Offices are inconfi-
ftent with the Condition of a Servant 5
and muft be very unfuccefsfully pcrform-

O 4 ed

aoo r^ OFF ICE of

ed bv him, as will further appear after-
ward.

2. He does not receive this Gommiffion
from the Mafter of the Family, or from
any humane Authority, but from God him-
feljf, whofe Deputy he is in things pertain-
ing to Religion : He is not entertained upon
any fecular Account 5 or to manage any other
pufinefs but what relates to another World ^
and is Gonfecrated to this Funftion by the
Divine Warrant and Appointment ^ and
ponfcquently he is God's Minifter not Man's.
The Place in which he is engaged is his
Parifli; and the difference between a Paro-
chial Prieft and him lies in this. That the
Extent of his Gharge is not fo large as that
pf a Parifh-Prieft^ the one having but on-
ly one fingle Family to take care of ^ and
the other a great many : But the Office is
the fame^ and therefore the one hath no
fnore reafon to be accounted a Servant, than
the other.

5. However Pride, Ignorance, or Tncon-
fideration, may fometimes byafs Men's
Minds, yet if they would but Attend
to their own Praftice , they would fee
that the Concern of a Prieft in a Family,
is no fervile Employment ^ becaufe in the
abfence ox a F ^lefl:, theMafler of the Family
fupplies his Place, as far as lawfully he may|
^^h^t is, in Praying and giving Thanks at

lyleat j

^CHAPLAIN, ^^'c aoi

Meat 5 which is a plain Confeffion, that
Men are fatisfied, that 'tis very improper
to imploy any of their Servants in the Per-
formance of Holy Offices 5 the doing of
which would be diOionourableto God, and
weaken the Force and Majefty of Religion:
And therefore when One Confecrated to
Holy Miniftrations is not prefent, God
ought to be addreffed to by a Perfon of the
greateft Confideration in the Family ^ which
implicit Confeffion of theirs, is both agree-
able to the Reafon of Mankind in general,
and the Praftice of the firft Ages of the
World, when the Civil and Ecclefiaftical
Authority were united 5 the fame Perfon
being both Prieft and Prince in his Family^
as appears from Abraham^ Ifaac^ Jacob, and
Job's erefting Altars, and offering Sacrifices:
And before the Inftitution of the Mofaich
Law (in which God chofe a diftinft Tribe
to ferve him in holy Offices ) the Firft-
born, among other confiderable Privileges,
had the Priefthood annext to his Birth-
right.

4. This Notion of a Servant, dcftroys
the End and Defign of the Prieftly Office^
it renders his Perfon cheap; and his Dif-
courfe infignificant^ it caufes his Reproofs
to be looked upon as prefumptuous^ and
makes a generous Freedom and impartial
Plainnefs, to be interpreted a forgetful nefs

of

QQ2 The 0¥¥lCE of

of Diftance : And yet this fort of Plain-deal-
ing is not more neceffary toward any fort
of People, than thofe who are Wealthy and
Honourable ^ the Nature of their Circum-
fiances being fuch,as make them much more
apt to flatter themfelves, and to be flattcr'd
by others 5 which made St. Paul command
St. Timothy, to charge thofe that v/ere R?ch,
that they jldould not be High- winded : The
Apoftle. well knew, in what great Danger
fuch Perfons were of taking the height of
their Condition amifs^ and ccnfidhis; too
much in it 5 for to this unhapry Miftake,
they have not only the common Artifices of
Self-love to betray them 5 but fevenl con-
federate Circumftances from without ,
ftrike in to carry on the Impofture^ and to
cheat them into a wrong Opinion of them-
felves. They fee how they are reverenced
and admired, by almoft all fort of People :
and that Men frequently refign their Eafe,
their Liberty and Confcience too,to purchafc
fewer Conveniencies than they are already
poffefTed of: They find, that Wealth and
Reputation puts them into a Capacity
of gratifying their Senfes, and their Hu-
mour ^ gives them many Opportunities
of obliging their Friends, and crufhing
their Enemies, and makes their Will a
kind of Law to their Inferiours and De-
pendants. Now thefe Advantages, when

they

jCHAPLAIN,6'c:. ^oj

they are not throughly examined, but ra-
ted according to the Value which vulgar
Eftimation fets upon them, are apt to fwell
them ino an unreafonable Conceit of
themfelves 5 which Vanity is ftill fed and
inflamed, becaufe they are often fo unfor-
tunate, as not to attend, that thefe world-
ly Accommodations arc things really di-
ftinft from their Owners 5 that thefe orna-
mental Privileges are but a decent Var-
nifh, which enriches no deeper than the
Surface 3 an Impreffion , which though
Royal, cannot alter the Metal: But on
the contrary, they are apt to fancy their
Fortunes and^-themfelves to be all of a
piece ^ that this glorious Outfide grows out
of fome intrinfick Prerogative^ and is the
genuine Luftre and Complexion of their
Nature. And fince a flourifhing Condition
is thus apt to impofe upon Men 5 and hath
fuch a Natural Tendency to give them a falfe
Idea of their own Exceljency, have they not
need of a prudent and confcicntious Friend,
to infinuate that they have no eflential Ad-
vantages above the reft of Mankind 3 to
awaken them into right Apprehenfions of
things^ and refcue them from that De-
lufion which their own Vanity, and the
Ignorance or Defign of others, often puts
upon them? Therefore if Men would have
their Lives correft and Iiappy, they ought

Q04 The OFFICE of

to encourage their Friends, (efpedally thofe
who are particularly concerned in the Re-
gulation of their Confcience) to tell them
of their Faults 5 they Ihould invite them
to this Freedom, if not by exprefs Declara-
tion, yet by affable Deportment^ always
receiving the Performance of thcnice Office,
with demonftrations of Pleafure and Sa-
tisfaftion. Did Men confider, how flip-
pery and difficultly manageable an elevated
Station is, they would eafily difcern, that
it was not the fafeft way to truft altoge-
ther to their own Condudt; but to take in
the conftant affiftance of a BVeligious Per-
fon^ that fo their Mifcarriages might be
reprefented 5 their Confciences direfted in
doubtful Cafes ^ and their Minds fortified
with Defenfatives proper to the Temp-
tations of their Condition and Tempen
Indeed, the very Converfe of fuch a
Guide, if his Character was rightly under-
ftood, and prudently fupported, would
help to keep them upon their Guard 5
and by ftriking a kind of Religious Awe
upon their Spirits, make their Convcr-
fation more (launch and regular 5 and
often prevent their falling into any re-
markable Exceffes: But thefe Advantages
are all loft upon thofe who Mifapprer
hend the Prieft*s Office 5 and entertain him
upon the fame Account they do their Foot-

Men 5

Men 5 only to garnifh the Table, and ftufF
out the Figure of the Family. When
a Man hath received fuch a difparaging
Notion of the Priefl: ;, and rangd him
amongft his Servants 5 there is fmall likeli-
hood of his being the better for his Com-
pany 5 for this Conceit will make his Car-
riage lofty and referv'd^ his Words, Ge-
ftures, and Silence, will all carry marks
of Negleft and Imperioufnefs in them :
Which are plain and defigned Intimations,
that the Prieft muft not infift upon the Pri-
viledges of his Funftion ; that he muft not
pretend to any Liberty, but what his Pa-
tron is pleas'd to allow ^ with the Dire-
ftion of whofe Aftions he is not to inter-
meddle 5 nor remonftrate againft the un-
reafonablenefs of any Praftice^ nor fhow
him the Danger of continuing in it : For
though all this be done with Caution and
Tenderncrs, and Refpeft, yet he muft look
for nothing but Difdain and Difappoint-
ment in requital 5 for prefuming to admo-
nifh his Superiours : Which is fuch an Ufur-
pation upon Dominion and Quality as is
not to be endur'd^ being neither agreeable
to the fervile Employment of the One, nor
eonfiftent with the Honour of the Other.

5. This degrading the Priefthcod into
a fervile Office, takes off from that Venera-
tion which is due to the folemn Mvftcries

of

oo6 T/^e OFFICE of

of Religion 5 and makes them look Common
and Contemptible^ by being adminiftred
by perfons not fiii juris, but obnoxious to the
Pleafure of thofe who receive them: God
therefore, to prevent his Ordinances from
falling into Contempt, and to make them
effeftual to procure the happinefs of Man-
kind, hath given his Priefts Authority over
all they are concerned with 5 they are to blefs
the People in his Name ^ and the Author of
the Hebrews tells us, tJoat without contradiBion
the lefs is blejfed of the better^ Heb. 7. 7. They
are called the Lord's Priejis, i Sam. 22. 17.
The Mejfengers of the Lord ofHofts^ Mai. 2.7.
And in the New Teftament they are ftiled
the Stewards and AmbaJfadorsofGod*^ and
made Overfeers of his Church by the Holy
Ghoft, 2 Cor. 5. 20. Afts 20. 28. The Senfe
of which Texts, and partly the Words, are
by the Appointment of our Church, appli-
ed to thofe who are ordain'd Priefts, to put
them in mindof the Dignity of their Office 5
and the great Care they ought to take about
the confcientious Difcharge of it.

I confefs, *tis poffible for a Prieft to
make himfelf a Servant^ he may 'tis likely,
be Steward or Clerk of the Kitchin, if he
pleafes^ (as Biftiop Lntimer complains fomc
of the Clergy were forced to be in his
Time, Heylins Hift. Refor. p. 61.) but as
long as he does not engage in any Employ-
ment

^CHAPLAIN,d'c-. ao7

ment which is intended for State, or the
Convenience of Life ^ as long as he keeps to
his Prieftly Funftion, fo long he may be aflii-
red he hath no Mafter in the Houfe5 and
for any to fuppofe he hath, is an unreafon-
able and abfurd Miftake^ (to fay no worfe
of it) 'tis an inverting that Order which
God made between the Prieft and People;
and denies that Authority which Cod hath
granted for the Edificationof his Church.
It endeavours to deftroy that Honourable
Relation which the Prieft hath to the Divine
Majefty (to whofe Service he is appropri-
ated) which God is pleas'd to Dignifie him
with, that he might have the greater In-
fluence upon thofe he is concerned with ^
and be fuccefsful in the Execution of his
OfiSce : And therefore for a Patron to ac-
count fuch a Confecrated Perfon his Prieft,
as if he belonged to him as a Servant, is in
effeft to Challenge Divine Honours^ and to
fet uphimfelffor a God 5 For if he is any
thing lefs, he muft own, that the Service
of the Prieft does not belong to him ^ for
that in the very Terms and Notion of it,
is intended for no Being Inferiour to that
which is fuppofed to be Divine.

If it be objcfted, That the Frieft hath
obliged himfelf to remove with the Patron,
whe^n and whither he thinks fit 5 and there-
fore feems to be in the fame Condition with

the

2o8 The OFFICE of ■

the reft of the Attendants : To this I anfvver^
That this makes him no more a Servant
than the travelling and ambulatory way of
Living amongft the Tartars., would make
the Priefts Servants to the People 5 provided
they were Chriftians: To make it plainer,
Suppofe a Bifhop Ordain'd over the Corn-
any of a Ship ^ and that his Diocefs lay on-
ly in one Bottom^ can we Imagine that he
would lofe his Epifcopal Power ; and fall
into the Condition of other Sea-men, as
foon as the Ship was ordered to weigh An-
chor^ and began to make its Voyage from
one Port to another? At this rate, a Man
may call a Guardian Angel one of his Do-
mefticks^ becaufefor the Security and Pro-
teftion of their Charge, thefe benevolent
Spirits are pleas'd to Accompany us from
one Place to another. I grant the Scripture
tells us, they are fent forth to Minifler for
thofe who are Heirs of Salvatior?^ Heb. 1. 14.
but then we muft allow them to be God's
Minifters, not ours; and fo likewife are
thofe of whom I am now Speaking ; as
among other Places may be feen from 2 Cor,
6, 4. God hath pleased to put the Clergy in
joynt Commiffion with the Angels them-
felves^ for the Guidance of, and fuperin-
tending his Church. When St. Johh^ou\di
liaveworfliippcd the Angel which appeared
to him, he is forbid to do it ^ and the reafon

alledgecl

gCHAPLAIN^ 'trc 009

alledged is, bccaufe I am tlyy F:UovP'Srrva7?t^
Rev. 19. 10. that is, as Grotins expounds
it, we are both Ambaffadors of the fame
King. And although St. John^ and the reft
of the Apoftles, had Privileges peculiar to
themfelves, both in refpeft of the Extent
of their Jurifdiftion, the Infallibility of their
Doftrine, and other miraculous Gifts with
which they were endowed 5 to which Bi-
fhops themfelves, much lefs inferiour Priefts,
have no reafon to pretend ^ yet though God
was pleased for the more fpeedy and cffedu-
al planting of Chriftianitv, to qualifie the
Apoftles in an extraordinary M:inr;er3 and
to give them a larger Commiffion than
to the Clergy of fucceeding Ages 5 yet they
all Aft by the fame Authority, and for the
fame End : Therefore theunfixt and moving
Nature of a Cure, does not alter and de-
grade the Office of a Prieft : He is not lefs a
Shepherd, becaufe the Flock happens fome-
times to wander unaccountably, from one
Pafture to another : He is bound to attend
the Charge he hath undertaken ^ and muft
anfwer the Negled of it to God 3 and
when it does not continue in the dime Plnce,
to accompany it*s Motion, is no rrjore a Di-
minution to his Office, than it is to that of a
Judge to go the Circuit 5 whofe Commiffi-
on is as confiderable, though it travels
with him from one County to another,

P as

aio The 0¥¥lCE of

as if he had been always fixt in WeftmJnfler*
halL

If It be farther objefted. That the Patron
appoints the Hours of Prayer 5 which
feems to imply fomething of Command :
To this I anfwer. That in his chufing the
Time of Prayer, he does not appoint any
Service for himfelf ^ but only declares, when
he and his Houfhould are ready for God's
Worfhip, and defirous of the Prieftly Abfo-
lution and Blefling 5 which is proper for him
to do 3 becaufe the Family is employed in
his Bufinefs, and under his Command 5 and
therefore without his Permiffion, they have
not many times an Opportunity of meeting
to2:ether for Divine Service: Which is ftill
more reafonable 3 becaufe the Prieft is fup-
pofed only to intend the Affairs of Religion ^
and to be always ready for the Performance
of his Office 3 and confequently, that Time
which is moft convenient for thofe under his
Care, and in which the Affembly is like to
be moft Numerous, he is by Virtue of his
Office bound to obferve^ whether his Cure
lies in a private Family, or a whole Parifh.

But laftly, it may be urged, That the
15 of Ben, 8. dtp. 28. calls the Patrons of
Chaplains their Mafters;^ and will any Man
be fo hardy, as to qucftion the Judgment
and Determination of the Parliament ? But
here we may obfervey

Firft,

^CHAPLAIN,6^c, an

Firfl:, That though the Parliament calls
them Servants, yet it docs not Enadt
them fuch. Now 'tis not impoffible, but
that the Penners of a Bill may fometimes
drav/ it up in improper Language. Secondly,
This Aft calls only thofe Patrons Mafters,
who can give Qualifications for Pluralities.
H-iving premifed this Obfervation, I an-
iwer, with all due Submiffion and Reaped
to this Legiflative Council^ That if the Q'^e-
ftion was concerning any Civil Right, tiien
'tis confelTed, *tis in the Power of the Par-
liament either to limit, or take it away -
becaufe the whole Power and Authority of
the Kingdom is there, either Perfonally, or
by Reprefentation^ and therefore they may
deprive any Perfo^ of his Flonour or
Eftate (the Right of the Succeffion to the
Crown excepted ) as far as they pleafe :
Not that 'tis impoffible for them to ad Un-
juftly :, but only that what th^y Determine
hath the force of a Law ^ becaufe every
Man is fuppofed to have given bh Con-
fent to it. But here we muO: obferve.
That the Church is a diftinft Socix ty from
the State ^ and independent upon it: The
Conftitntion of the Church is founded
in the Appointment of Chrift^ in that Com-
miffion which he gave the Apoftles and
their Succeffors^ and confequently, does
*iot derive its Authority from any Earth-

P 7 ly

ail The OFFICE 6/

ly Power. The Civil Magiftrate never yet
made a Bi(hop, Prieft, or Deacon^ nor
ever can 5 and therefore we may fafely
affirm, without any injury or difrefped
to him. That he cannot make thefe Spiri-
tual Offices greater or lefs than they are :
Therefore if God hath made the Priefts
Office (as nothing is plainer in Scripture
than that he hath) an Office of Govern-
ment, Direftion, and Superintendence
over thofe he is concerned with 5 then
*tis not in the Power of the Parliament
to make his Condition fervile 5 becaufe
no Perfon, or Society of Perfons, can take
away that Power which they never gave:
The Parliament may with equal Right
Enadi:^ That Parents fhall be fubjeft to
their Children 3 and that the Wife fhall
be her Husband's Miftrefs, without a Com-
pliment, as make the People the Priefts
Mafters^ and give the Flock a Jurifdi-
ftion over the Shepherd/ They may with
the fame Juftice repeal the moft Efta-
blifhed Lav/s of Nature 5 and invert the
Right of the two former Relations, as of
this latter 3 for this hath its Eftablifh-
ment from the fame God that the other
have^ and for Ends, at leaft equally
weighty, and momentous. This Power
of their Spiritual Governours they have
no more Authority to Deftroy, than they

have

a C HAPLA lN,6't-. ^ij

have to Vote down the Canon of Scripture 5
or to Decree, Sacrilege to be no Sin^
Tis granted, That all Ecclefiaftical Per-
fons, as they are Members of the State, nre
fubjeft to its Authority 5 and that a Prieft,
or Bifhop^ may properly be a Ser\ ant to
the Magiftrate 5 if he holds any Secular
Employment under him 5 becaufe in this
Cafe, he Ads by a Commiffion from the
Civil Government ^ but this only concerns
him as he is a Member *of the State ^
and does not in the leaft afFeft his Spiritu-
al Capacity: The Power v/hich refults
from that, flows from another Fountain -^
and is given by our Saviour himfelf^ and
therefore cannot be weakened, or rccall'd,
by any State-Conftitution whatever. Men
fhould do well therefore to confider.
That as a Prince hath no reafon to take it
well, if the People fhould look upon his
Officers as their Servants; fo 'tis not
over refpeftful to God Almighty, to fup-
pofe his ^Minifters ftand in that inferi-
our Relation to thofe they are concerned
with.

To go to the Bottom of the Matter 5
and to put the Churches Independency be-
yond all Difpute, 1 fhall throw the Argu-
ment into a Method, and Treat it a little
more at Large.

P ^ But

2^4 TbeOFYlCEof

But to prevent Mifconftrudion, I defire
to be underftood, that by Church-Power, I
mean only that which is purely Spiritual i
And that Ecclefiafticks, as fuch, can make
no Dired or Indireft Claim to any other.
And therefore,

Firjl^ They are no lefs the Subjefts of
Princes than the Laity.

Secondly^ Their merely fecular Eftates,
their Civil Privileges and Jurifdiftions, are
aill under the Cognizance of the State ^ of
which they may be Legally (though not
always Equitably) Diffeized , whenever
the Legiflitive Authority of a Kingdom
fhall think fit to do it : Having premifed
|:his, I (hall endeavour to prove their Inde-
pendency in things purely Relating to their
Funftion.

1. From the Original of Ecclefiaftical
Authority,

2. From the End and Defign of it.

5. From the Praftife of the Primitive
Church,

I. From the Original of Ecclefiaftical
Authority: The Power of Governing the
Church, and Performing the Offices of Re-
ligion is neither any Gift of the People,
not held by Commiffion from Kings and
Princes; It fprings from a Greater Qrigi-
pal I and Derives no lower than frorn
Heaven it felf Our Bleffed Saviour, who
' -^ '^ ■ Re^

aCHAPLAIN,6^c. a!5

Redeemed the Church, was pleafcd to fettle
the Adminiftration of it by his own Ap-
pointment: From him the Apoftles receiv-
ed Authority to Teach and Govern, fuch
as were Converted by them^ the words of
their Commiffion are plain, and expreffed
with all Imaginable Advantage. As ;;;ji
Father hath ferit me^ even fo fend I yow-y
whofefoever Sins ye remit ^t hey are remitted^^c,
St. Joh, 20, 21, 23. Upon this account the
Apoftles are calPd Ambajfadors and Mini-
fters ofChrtft, iCor.4. I. And the People
are Commanded to Obey and Submit them-
felves to thofe who have this Spiritual Au-
thority, Heb. 15. 17. Neither was this
Power to Expire with the Apoftles ^ but to
be Conveyed by Succeffion, through all
Ages of the World ^ there being the fame
Caufe for it's Continuance, as for its firft
Inftitution : And accordingly we find from
St. Paul^ that one rcafon of his giving Titus
the fuper-intendency of Crete was, to or-
dain Elders in every City^ Tit. 1.5. Thus
Clemens Romanes (i.Ep. adCor. ) tells us,
the Apoftles in their Travels ufed to Or-
dain Bifhops, &c, for the Advantage of
fuch as were only Chriftians inProfpeft^
as well as for thofe who were already Con-
verted. And thus the facred Order has been
Continued, without Interruption, for near
1700 Years : Now our Saviour,we know was

P 4 no

ai6 The OFFICE of

^o Temporal Prince. He refufed to Inter-
Pofe in a Cafe of Property 5 and declared
Exprefly, that his Kingdom was not of
this World, St. Luke 12. 14. St.Joh.iS.
36. from whence 'tis plain, that the Au-
thority which our Saviour gave the Church,
can have no Dependance upon the State 5
becaufe it was never derived from thence.
Tis true, all Power, both Sacred and Ci-
vil, came originally from God 5 yet under
the Jewifli, and efpecially under the Chri-
ftian Inftitution, the Crown and Mitre have
been divided : And though the fame Per-
fons are capable of both ^ yet the Claim
muft be made upon a different Account 5
and conveyed by Titles perfeftly diftindb :
And fince the Ecclefiaftical Authority doth
not hold of the Civil Magiftrate, it cannot
be forfeited to him : As the State cannot
Confecrate Bifliops and Priefts, fo neither*
can they recall their Charader 5 or reftrain
them in the Exercife of their Funftion 5
there being no reafon, a Privilege (hould be
either Extinguiflied ; or limited by thofe
who were never matters of the Grant: For
what a Man has no power to give, he can
have no Right to take away. This will fur-
ther appear, if we confider the Means by
which the Advantages of Chriftianity are
conveyed to us. Now that the Sacraments are
iieccffary for this purpofe, is Evident from

Scrip-

aCHAPLAIN.d^c. 117

Scripture : For concerning Baptifm *tis
faid. That except a Alan be born ofWater^ and
of the Sp/rit^ he cannot enter into the Kingdom
of God/. Si. Jiihn 5. 5. And the Lord^s'Sup-
per is* ftiled by St. Vaul (\ Cor. 10. 6. J
The Commmiion of the Body and Blood of
Chrijl:^ that is, the Means by which the Be-
nefits of Chrift's Death are applied to us.
So that without being partakers of the Sacra-
ments, we can have no Pretence to the Co-
venant of Grace 5 no Title to the Affiftance
of God's Spirit^ nor any Affurance of a
BlefTed Immortality.

Nov/ I fuppofe, none of the Laity will
pretend to an Authority to Adminifter the
Sacraments : they will not Challenge a
Right to Seal Covenants in God's Name ^
or to Reprefent him in Afts of folemnBlef-
fing and Abfolution. No Man (as the
Apoftle argues) ought to take this Honour to
himfelf but he that is called of God -^ as was
Aaron ^ Heb. 5. 4. The Fate of Corah and
ZJzziah^ C Numb. 16. 2 Chro.n. 26. ) are
fufficient to deterr all Secular Perfons from
an Encroachment of this Nature 5 which if
made, God would both Punifh theUfnrpa-
tion, and null the Aft: as a Prince would
be obliged to do in point of Govern-
ment, if any Perfon fliould Forge a
Commiffion in his Name. Now fir.ce
the Sacraments, which are both neceilary

t^

oi8 The OFFICE of

to make us Members of the Church ^ and
to Convey the Advantages of Chriftianity
to us 5 are by our Saviour's fpecial Appoint*
ment entrufted with the Clergy^ and the
Adminiftration of them is lodged in their
Hands 5 from hence it follows. That thofe
who have the Sole Right of admitting into
a Society, or Excluding fro ii it 5 and of dif-
penfing the Rewards and Punifhments, are
the proper and only Governours of chat Soci-
ety 5 and can have no Dependance upon any
other.

Secondly, The Independency of Eccle-
fiaftical Authority, may be proved from
the End and Defign of it.

I f.ippofe, I need not Prove that the Chri-
ftian Religion, as contained in the New
Teftament, is the laji Revelation which
God intends to make to the World. Now
this being granted, we muft fuppofe, that
our BlelTed Saviour Founded his Church
upon fuch Laws ^ and gave it fuch lafting
Principles of Government, as fliould beft
maintain its Continuance 5 and fecure thofe
important Truths He had .ntrufted it
with: Leaft of all can we imagine, He
would build it upon a Sandy Foundation 5
and make it Depend upon the Arbitrary
Power of its Enemies. Our Saviour fore-
faw, that all the Princes of the World
would disbelieve 5 and many of them,

Perfecute

^CHAPLAIN, (i'yc. 319

Perfecute his Doftrine for feveral Ao[es tos^e-
ther$ and therefore would be very impro-
per Perfons to have been trufted with the
Sovereign Adminiftrations of Ecclefiaftical
Affairs. Had the Government of the Church
been derived from them 5 or depended up-
on their Allowance ^ Chriftianity had been
a very fhort liv'd Religion 5 and never out*
grown its Infancy. In this Cafe the Pub-
lick Affemblies, Ordinations, Sacraments,
and Difcipline, muft have lain at the Mer-
cy of Unbelievers 5 and the Clergy ought
not to have Executed their Funftion, nor
taken Care of their Flock, unlefs the Civil
Magiftrate would have given them leave.
For if the Spiritual Suprernacy were the
Right of Princes, tho* they might poffibly
Abufe the Management of this Preroga-
tive 5 yet it ought to lie abfolutely at their
Difpofal^ and under their Regulation:
And for any Perfon to meddle in Ecclefi-
aftical Matters, without a Commiflion
from them 5 but Efpecially againft their
Commands 5 would be an open Violation
of their Right 5 which no Man ought to
be Guilty of, tho' for the Support of the
beft Religion 5 hecatife we ought not to do iU
that Good may come of it. And fince no
Society can fubfift without Government and
Difcipline^ if the Bifhops could Exer-
icife no fpiritua! Authority without a Lay-

rjr-

aao The 0¥¥lCE of

Permiffion, it would be in the Civil Ma-
giftrates Power to make the Perpetuity of
the Church imprafticable 5 and the Chrifti-
an Religion would Depend upon the
Pleafure of the Prince. But befides the
Abfurdity of this way of Reafoning, we
have in the

Third place^ the Pra£i:ice of the Apoftles,
and of the whole Primitive Church, to
prove that the Ecclefiaftical Authority was
perfeaiyy/z/y/zm^ and never under the Con-
troul of the Secular Magiftrate. Thus
when the Sanhedrim of the Jews^ who
afted by the Authority of the Romans^
and had the Afliftance of the Captain
of the Temple 5 when they Imprifoned
the Apoftles, and commanded them not to
fpeak at aU^ nor teach In the Name of Jcfis.
A&s 4. 19. to this their Anfwer is plain and
pofitive ; Whether it he right in the fight of
God to hearken unto you more than tinto God^
J^dge jie, ver. 20. that is to fay, they had
a Commiffion from Heaven to Preach the
Gofpel ; which they were bound to Exe-
cute ; and which no Temporal Jurifdiftion
had any Authority to revoke. Whereas,
had the Church been under the Check of
the State in Matters purely Spiritual ^ St.
Peter and St. John were much to blame for
refufing to Obey their Superiours; they
ought to have acquiefced in the Sanhe-
drim's

driaVs Prohibition ; and not to have purfu-
ed their Funftion after they were folemnly
(ilenc'd; and that by thofe whom them-
f elves owned to be Rulers of the People^
Act, 4. 8. Either therefore the Church muft
beConftituted Independent of the State; or
the Apoftles can never be cleared of the
Charge of Sedition.

The fame Imputation will, upon the
Modern Principles, afFefl: the Bifhops of
the Univerfal Church for the firft goo
Years; who held Publick Aflemblies, Go-
verned their Clergy, and their People, and
performed all parts of their OfiSce, not
only without any Authority from their
refpedive Princes; but often, contrary to
their exprefs Commands; which Matter
ofFaftisfo well known, that 'twould be
fuperfluous to enlarge upon the Proof of
it.

If it be faid, that thefe were Heathen
Princes; but when the Emperors became
Part of the Church, the Cafe was other-
wife.

To this I anfwer. That the Change of
the Emperour's Religion could not gain
them any fuch new Jurifdiftion as is
Pretended. For as Magiftracy in gene-
ral , do's not imply Right to Spiritual
Authority ; fo neither doth the denomi-
nation of Chrifltan give it any fuch Ad-
vantage,

ac^g ^he OFFICEcf

vantage. For, I fuppofe fpiritual Domi-
nion is no more founded in Grace, than
Temporal. In (hort , if Princes receive
any fuch Authority by Virtue of their
Chriftianity, it muft be conveyed either
by Revelation 5 or implied in the Notion
of Baptifm.

As to the Point of Revelation 3 the
Scripture nowhere teaches us, That Princes
upon their turning Chriftian, fhould have
their Commiflion enlarged, with the Ad-
dition of Epifcopal, or Prieftly Power. I
grant it was foretold. That Kwgs Jhonld
he vurfifjg Fathers to the Churchy I fa. 44. 25.
but then it is added. That they fluU hovo
down to her with their Faces towards the
F.arth 5 and clfe where, that they fi all Mini^
fier to Her, or Serve Her^ If a, 60. 10. We
fee therefore we muft not ftrain upon the
Letter, in thefe Expreffions 5 nor prefs the
Metaphor too far 5 unlefs we will con-
clude Contradiftions : Therefore the Cha-
rafter of their being Nurfing Fathers, is
fufEcicntly fuUfilled by their affording
Chriftians Proteftion and Encouragement
under their Government^ and by Punifhing
the Contempt of Religion. But that the Ma-
giftratesConverfion (liould alter the Seat of
Eccledaftical Government 5 put a period to
th<:^ ApoftoHcal Succeffion ^ and Diffolve the
Church into the State, is not fo much as the

leaf!

aCHAPLAIN,^'^ ai^j

leaft hinted. And as for Baptifm, there
is no Authority of any kind implyed in
the receiving: that Sacrament 5 if there were,
every Chriftian would have an Equal
(hare in this Privilege 5 v/hich would make
the Conftitution of the Church Monftrous,
in which all its Members would be Cover-
nours^ and fo none under an Obligation
of being Governed.

From the Independency of the Church
thus Proved, thefe Conclufions naturally
follow.

Firft, That it is no more in the Power of
the State, to deprive the Church Governors
of thQiv pnrclj/ Spiritiid Authority^ than it is
in the Power of the Church to remove the
Magiftracy, or difincorporate the State. For
all Punifhment and Cenfure fuppofes JuriC-
diftioninthePerfonwho Inflids it. But this
fuppofition, islnconfiftent with the Notion
of Independency : Thofe v/ho are Indepen-
dent being in this Senfe equal, fo far as
their Independency reaches 3 and have no
Privileges to Command, or Duties to Obey
on either fide. From whence it follov/s,

Secondly, That this Privilege of inde-
pendency in Matters pnely Spiritual^ will
Reach the Inferior Clergy 5 for their Au-
thority being Derived from the Bifhops,
and of the fame Nature with Theirs,
it can be fubordinate or related to no

ether

an neO¥¥lCEof

other Head of Jurifdidion; and there-
fore Thefe are no mere Liable to havef
their Rights Extingniflied, or their Cha-
rafter Abated by a Lay-Power, than the
Bifhops.

I fhall now proceed to the Second thing
at firft propounded, viz. to (hew. That
whatfoever fair Expeftations the Patrod
may have given the Prieft, yet thefe are
not fufficient Grounds for an imperious Car-
riage on the one hand ; or a fervile Submiffi-
on on the other.

I. This fort of Deportment were un-
reafonable; fuppofing the Patron had as
full and abfolute a Right in Church-Pre-
ferment , as he hath in any other part
of his Eftate. For what can be a more
ungenerous and ungentlemanly Praftice,
than to require that a Man fhould refigtl
up his Liberty, and forfeit the Privileges
of his Station ; only upon the probability of
receiving fome fort of Confideration for it
afterwards? How unlike a Benefaftor does
he look, who fets an Excife upon his bare
Word ; and clogs the expeftation of future
Advantage v/ith prefent Inconvenience?
Thus to anticipate the Pvevenues of a Fa-
vour, is like taking Ufury for Mony before
Yis Lent ; which certainly is one of the
worft fort of Extortion ; becaufe here a
Man not only pays for that he hath not, but

for

a CHAPLAIN, ?^c-. 11^

for that which poffibly he may never have.
Bur,

2. Let us fuppofe the Prieft in aftnal
Poffcffion of fome confiderable Preferment,
yet being 'tis pretended to be given, it
ought certainly to come difencumber'd from
all Conditions which may abate the Rind-
nefs of it. He that pretends to give,
fliould chiefly refpeft the Advantage of
him to whom the Favour is Granted. He
fliouId demean himfelf towards the ob-
liged Party, as if the Obligation had ne-
ver been ; that it may plainly appear,
that his Intention in conferring it, was
difinterefted 5 that he had no little Defigns
of Profit or State, to ferve in it 5 but that
it proceeded purely from a generous Incli-
nation to promote the Happinefs of an-
other. Whereas on the contrary, to part
with any thing out of a felfiQi Defign,
is an Exchange, not a Gift ^ which when
'tis done by a Perfon of Eftate, is an Ar-
gument of a mean and mercenary Spirit.
But then to purfue a Benefit with Su»
percilioufnefs and Contempt, to expeft a
Compliance with the moft unreafonable
Humours^ to give upbraiding and con-
tumelious Signs of the dependance and
unworthinefs of the Receiver 5 to require a
Mm to relinquifh the necclTary Free-
dom of one of the mad folemn and

Q bonourabl-^

aa6 The OFFICE of

honourable Profeflions^ this turns an Obli-
gation into Injury and Affront 5 and looks
like a malicious Trap fet to catch a Man's
Reputation. Who, that hath either Senfe
or Honefty, would turn his Canonical Ha-
bit into a Livery 5 and make himfelf ufelefs
and ridiculous for the greateft Confiderati-
on whatever? A worthy Perfon would fcorn
a Kingdom, profferM upon fuch diflionour-
able Terms.

5. If we put the cafe as 'tis determined
by Law , this Praftice will appear (till
more unreafonable. Tis fufBciently known,
and were it not for the overgrown Preju-
dices of fome Perfons, it were fuperfluous
to mention, that the Patron is fo far from
having a full Propriety in Church-Pre-
ferments, that his Right only confifts in
a Power to Nominate who (hall enjoy them.
Which very Nomination, muft be made
within Six Months 3 and fixt upon a
Perfon Canonically qualified 5 otherwifc
'tis wholly invalid. His Intereft in Church-
Livings, only enables him to give them
away 5 not to keep them. He hath
no Power to enter upon any Part of the
Glebes^ or Tithes^ or fo much as to fe-
quefter the Profits for the next Incum-
bent. He is only a Truftee authorized
under certain Conditions, to difpofe of
the Patrimony cf the Churchy which is

fettled

^CHAPLAIN, &c. 27y

fettled upon it by as good Laws as any
he holds his Eftate by. That Right which
he hath, was originally granted in con-
fideration of Works of extraordinary Pi-
ety, in Building or Endowing of Church-
es: Which is a Title very few (except
the King) can pretend to^ either upon
their own, or their Anceftors Accounts.
From all which it appears, that the Pa-
tron's giving an Annuity out of his Eftate
is a quite different Thing from his Pre-
fenting to a Living ; and therefore his Ex-
peftations of Gratitude and Obfervance,
fhould not be fet fo high in this latter cafe :
For here neither Law, nor Religion, allow
the Donor to be a Penny the better for
what he difpofes of 5 he cannot Detain the
leaft part of it without Injuftice and Sacri-
lege 5 nor Confer it upon exceptionable Per-
fons, without Breach of Fidelity.

The Truft indeed is honourable and
weighty 5 it being in the Power of thofc
to whom 'tis committed, to encourage
Learning ^ and to provide the People
with prudent and confciencious Guides : But
then I muft add, that it ought to be dif-
charged accordingly 5 and that thofe who do
not chiefly Aim at thefe Ends in the exercife
of it, have little either of Confciencc or Ho-
nour in them.

Q 2 We

aiS The OFFICE of

We have Reafon to believe, That when
the Church grave this Right of Prefentuion
to Lay-Patrons, (for that the Bifhops had
Originally the Right of Judging the Qualifi-
cations of Priefts, and fixing them in their
refpedive Cures, without being account-
able to a ^tiare iwpedit for their refufal of
the Peoples Choice, might be made evi-
dent, were ii pertinent to the Bufincfs in
.hand,) When the Church I fay parted
with this Flight, flie had no Sufpicion of
the Degeneracy of after Ages 5 but imagined
that the Integrity, and Confcience, if not
the Munificence of the firft Patrons, might
have been tranfmittedto the Heirs, or Pur-
chafers of their Right. The Piety of thofe
Times would have made it look uncharita-
ble, to have been apprehenfiveof i?ty?y/^2^w/
BoTjds 5 of forced Compcfiiions^ and Con-
tracts for Far;^/s^ or V/owerr, But fome
People have now learn'd to make Bold with
God Almighity ^ beyond the Imagination, as
well as the Example of their Predeceffors^
and to beCuiltv of thofe Sacrilegious Frauds,
which by the late Provifion of our Laws
againfl fome of them, feem not to have been
io much as thouglit on, in thofe more Pri-
mitive and Religious Days.

And here in point of Charity, I think
mv felf obliged to dcfire thofe who arc
concern'd in the Rights of Patronage,

"to

^CHAPLAIN, d-t-. ai9

to confidcr before 'tis too late, How grer^t
a Sin it is to abufe their Power ^ and
through Covetoufnefs, or fome other un-
warrantable Principle,to betray the Church ;
which hath in fome meafure made them
her Guardian: It imports them very
much to refleft, how unworthy and un-
chriftian it is to play upon the Indigence
or Irrefolution of another^ and take an Ad-
vantage from the Unfortunatenefs of his
Condition or Temper, to oblige him to
mean and finful Complyances! And what
an open and undifguifed Affront it is to
the Divine Majefty, to endeavour to make
his Minifters cheap and infignificint:, both
before, and after the conferring our pre-
tended Favours upon them? To create fer-
vile Dependences, and raife our private
Grandeur upon the Endowments of Reli-
gion, is a perfeft Contradiftion to thQ End
and Defign of them. This makes the Church
contemptible by the Strength of her own
Revenues^ and caufes the Monuments of
our Fore-fathers Piety to be inftrumental
in undermining, and expofing that Faith
they thereby intended to Secure and Ad-
vance: Which whofoever is guilty of, he
may be affured he hath a Right to the Im-
precations, as well as the Patronage of the
firfl: Endowers of Churches 5 which dread-
ful Legacy they were generally verv care-

a^o The OFFICE of

full to Settle upon fuch irreligious Pofteri-
ty, SpelrrMJt de non temerand. EccL

In fhort. To proftitute fo facred a Truft
as this is, to Pride and Ambition, is in ef-
f eft to Sacrifice to the Devil with that which
is confecrated to God Almighty 5 and looks
like a more provoking Impiety, than Bel-
jbazzcrs debauching to the Honour of his
Idols, in the Veffels of the Temple, Da?/.
5. :^, 4. For here is not only an Abufe of
Holy things, but Perfons too^ and God is
difhonoured in thofe that Reprefent him
upon a moft folemn and important Ac-
count.

I fhall now at laft, crave leave, to defire
thofe of the Clergy who are engaged in
the Families of Secular Perfons (for I mean
no other) to refleft of what ill Confequence
it is to Keligion, for them not to Affert
their Office in a prudent defenfible way:
And how cheap in their Perfons, and un-
fiiccefsfnl in their Employment, they muft
ncceffarily be, if they betray the Privileges
of their Funftion, by fervile Compliance
and Flattery. People will be apt to ima-
gine (and not without Reafon) that thofe
who v/ill Cringe below the Gravity of
their Charafter, to gain a little of this
World, can fcarce have any great* and Re-
ligious Apprehenfions of the Other. Over-
much Ceremony in a Ckrgyman is fre--

guently

VcUAVLAlN.d'C: 251

quently mifinterprcted 5 and fuppofed to
proceed not from his Breeding or Humility 5
but from a confcioufnefs of his Meannefs ;
and others are willing to allow him fo much
Senfe, as to be a competent Judge of his
own Inconfiderablenefs^ and fince he con-
fcfTes himfelf contemptible by his Carriage,
they think it but Jufl: to treat him accor-
dingly. For Men of Figure, excepting
thofe who are very Underftanding and Re-
ligious, are apt to have Mifapprehenfions
conveyed into them by over-proportioned
Refpeft^ and to imagine the Diftance be-
tween him that gives it, and themfelves,
to be much greater than really it is. Since
therefore as things ftand, there is fome dan-
ger left Church-men fliould Complement
away the Ufefulnefs and Authority of their
Callifig 5 they would do well to decline fu-
perlative Obfervance^ for fear they give
others a wrong Notion of their Employ 5
or be thought to have Mc^n Pcrfoffs in ad-
miration bccanfe of Advantage, It would be
no more than requifite, if they would re-
ferve their Duty fpr their King, their Bi-
fhop and their Parents, and exprefs their Gra-
titude to their Patrons in Language lefs li-
able to Mifconftrudion, and more proper
to the Relation between them. For as
they fliould not be unwilling to own the
Diftinftions which the Kings Laws have

Q 4 raad^.

252 The OFFICE of

^Tiade, as they ought to make fome parti-
cular Acknowledgments for the Favours
and Civilities of thofe they are more Im-
mediately concerned with, and by inof-
fenfive and agreeable. Converfation, pre-
yent all reafonable Sufpicion of their be-
ing difpleas'd with the fuperiour Quality,
or fortune of others ^ fo likewife are
they obliged, not to be fo ofEcioufly,
or rather parafitically mindful of the
Condition of any Perfon, as wholly' to
be forgetful of their own. For not-
withftanding the Difadvantages they
may fometimes happen to come into the
World with 5 the Conftitution of the
Government hath fet them upon the
fame Level with the Inferiour Gen-
try 5 as a reward of their Education ^
and out of regard to their Funftion:
Now that the Laws w^ere not Prieft-
ridden, and fuperftitioufly lavifh of their
Honour in this cafe might , were it
neceffary, be abundantly proved from
the reafon of the Thing, and the ge-
neral praftice of other Countries 5 both
with refpeft to ancient and modern
Times. Thefe Privileges therefore be-
ing conferr'd upon juft and publick Ac-
counts, a Man is fometirnes bound to
maintain ^ And to furrender them up
fo the fupercilioufnefs of every affuming
"^ ^ ■ ' ' or

^CHAPLAIN,(grc. ijj

or ignorant Pretender, is a Reflcftion
upon the Wifdom , and Ingrntitude to
the Religious Bounty of thofe Rings who
granted them: and which is worfe, a
Churchman by malving himfelf Contemp-
tible, hath parted with his Power of do-
ing good 5 and confeqnently, difappoint-
ed the great End of his Calling. Where-
as without doubt, 'tis part of the Defiga
of thefe Privileges, to create a fuitable Re-
folution and Prefence of Mind in thofe
that have them ^ that fo their Spirit being
raifcd up to their Civil Station, their Cha-
racter and Deportment may be the better
proportioned 5 and their Aftions keep a
truer Decorum with the Nature of their
OfEce^ that they might not be Over-awed,
and almofl: ftruck Dumb with the Glitter-
ings of Title, or Fortune ^ but retain a
graceful Freedom in Ccnvcrfation ^ neither
Idoh'zing Grcatnefs, nor Neglefting it.
The Intention of the Laws indifl:in2;ui(l]ing
the Clergy from the Vulgar, beficles the
Confideration of their Merit, was to put
them into a better Capacity to maintain
the Honour and Intereft of Relif^ion amon^
all forts of Perfons^ that theRichas well as
the Poor might be advantaged by their Mi-
niftry; and when Perfons of Condition
were to be told of their Faults, the Pricft
rnlght be fortified v/ith a convenient Cou-
rage

aj4 The OFFICE of

rage to give the Reproof, and the others
difposM to receive it without difguft and
impatience. Now to be ready upon all
Occafions, to refent any Difhonour done
to Religion with a prudent Gravity and
Aflurance, carries fuch a noble Air of Great-
nefs and undefigning Honefty in it, that it
Forces a fecret Veneration from Enemies
themfel ves ^ and though a Man may happen
to be unjuftly hated for fpeaking unaccept-
able Truths 5 yet he is fure never to be de-
fpifed. Whereas a diffident and unfup-
ported Behaviour in a Clergyman, is often
fuppos'd to proceed from ignoble Qualities 5
and confequently, will be fure to weaken
the force of his publick Inftruftions 5 it
being natural for ill Men efpecially, to diC-
regard, if not to deride the Admonitions of
thofe they believe are afraid of them 5 and
he that cannot talk without Concern before
a Sinner of Quality any where but in the
Pulpit, might almoft as good fay nothing
to him there. For if a Churchman's Con-
verfation be fervile and defigning all the
Week, his appearing with a new Set of
Notions upon the Sunday, will be inter-
preted only a formal Compliance with his
Profeffion : His preffing thofe Doftrines
which his Praftice contradifts, will fignify
little either to his own Advantage, or theirs
that hear him: For though Men ought

to

aCHAPLAIN.^c. 1^5

to mind what is (aid, and not who fays
it5 yet the Prejudices of the Generality are
fuch, that a good Caufe ufually fufFers very
much when 'tis pleaded by an improper
and exceptionable Advocate : How fulfom
an Entertainment is it, to hear a Coward
harangue upon Valour 5 or a Covetous Mi-
fer Preach up Contempt in the World ? The
Man might better have fpared his R.he-
torick^ for his commending thofe good
Qualities he neither hath the Honefty or
Courage to be Mafter of, is in effeft but
a Satyr upon himfelf 5 and ferves only to
make him more defpicable and ridiculous 5
and which is worfe, the fecret Difdain the
Audience hath for fuch a Panegyrift, often
Aides from his Perfon to his Subjeft^
which makes his Exhortation naufeous^
and helps to bring Virtue it felf into Dif-
grace.

If it be objefted. That the Poverty of
fome of the Clergy forces them to fupprefs
their Sentiments in fome things 5 and to
fuffer whatever an encroaching Temper fhall
think fit to put upon them : To this I
anfvver. That the Temptation to this Sin
ought to have been prevented before their
going into Holy Orders: For thofe who
cannot be fupplied with a competent For-
tune by themfelves, their Relations, or at
leaft, by fome creditable independent Prc-

fcrmcnl',

g^^ TheO FFICE^/;&c.

fernTjnr, hrirf much better chufc fome other
inferiour Employment :, than expofe them-
felves to furh apparent Dinger in this : But
if their own or their Friends Imprudence,
hathfentthem unprovided into the Church,
'tis more Kepiitable, Confr ientious, and to
a gencrr)us Mind more eafie too, to fubmit
to the fnconveniencies (A' their ov/n Po-
verty, tlian to tlie Pride of others ; and to
prefer a homely unornamenterl Liberty,
to a fplendid Servitude. And as for thofe
(if tliere be any fuch) who do not dif-
charge their Office with that Plainnefs, and
difrreetly managed Pvcfolution which God
and tlie Church expects from them ^ it will
not be improper to remind them of what
Mf. Herb^.rt hath written upon this Occa-
fion, CoHnfry Parfon^ pag. 5. where he tells
ITS, " Th'Jt Hirh Perfons wrrjng the Prieil:-
*' hood, neglect their Duty, and fhall be fo
*' fir from rhit which they feek l)y their
" Ove^-fubmiffivenefs and Cringing, that
" they fhill ever be defpifed. Indeed they
have no reifon to expeft any better Ufage ^
for as Flattery is defervedly accounted one
of the moft Contemptible Vices; fo a
Clergymin when he is giiilty of it,"isthe
worli: of Flatterers. To which we may
add, That 'tis hard to conceive how the
Oith agii'ifhSimony can be fairly taken by
fuch Perfons 3 for certainly he thatpurchafes

his

aCHAPLAIN^r^c. 137

his Preferment with the Prevarication of
his Office, does no lefs contradift the Dc-
fign of this Oath, than if he had paid down
the full value in Money for it: He that
hath bartered away liis Freedom andUfcfuI-
nefs, (and as mucli as in him lies the
Reputation c>f hisOrder) cannot in any rea-
fonahleConftriiftion be faid to bePrcflntcd
Gratis.

Thofe tlicrefore v/ho arc this way con-
ccrn'd, fhould do well to confider, How
•Mean it is to be over-awed, and how Mer-
cenary to be bribed into an Omiffion of
their Duty! What a fordid and criminal
Perfidioufnefs is ir, to Betray the Hr;nour
of their Function, and the flappinefs of
their Charge, I" or handful s of Barley and
pieces of Bread ^ E/.ek. 13. Mow ill do they
Reprcfent the God of Faithfulncfs and
Truth 5 who either by verbal or filent Mat-
tery deceive Men into a falfe PerfwaGon
of Security^ anddiffemble their Apprehcn-
fions of Danger, v/hen the Miflake is likely
to prove Fatal to thofe tliat lie under it?
Can thev that pretend (and that truly^ a
Commifllrin frr)m our Bluffed Saviour,
That good She[)herd, Who laid dovrn his
Life for the Sheep -^ Can they liave fo little
Clarity for the Souls of Men, as to let
tliem mifcarry out of Ceremony and Re-
i\)LCt'^ and ratlicr venture their he'ng

Damn'd.

aj8 The 0¥¥lCE of, 8^c.

Damn'd, than Difobliged? How fuch a
Treacherous Obfervance will be look'd up-
on in the Great Day of Accounts, is not
difficult to foretcl 5 were it not too fad an
Argument to dilate upon : I (hall only add.
That thofe, v/ho in profpeft of Preferment,
negleft any neceffary Admonition or Re-
proof, are Falfe to the Interefts of Religion^
the Ends of their Commiffion ^ and the Au-
thority of their Majler. And may in fome
fenfe, be faid to repeat the Crime of jf//^^/ 3
and fell their SavioHr4

O F

^9

O F T H E

WEAKNESS
O F

HUMAN REASON.

THere are few Things Reafon can
difcover with fo much Certainty
and Eafe, as its own InfufBci-
ency. This is an over- officious
Truth, and is always at a Man's Heels 5
fo that if he looks about him, he muft take
notice of it whether he will or not. Thof«
who are ignorant of this Imperfeftion, are
the greateft Proofs of it. When the Woundl
does not complain upon Searching^ 'tis ai
fign of Mortification. He that is almoft
Blind, and can't fee it, feems to have loft
the Notion , as well as the nfe of Sight.
In fuch cafes, to be without Senfe^ is com-
monly to b e without Cure : And though it
may feem an odd Undertaking, to give a
good Reafon why a Man's Reafon is not
GoQd : Yet upon the leaft Enquiry, we (ball
find too many Experiments to keep up the
Paradox. To g,ive fome Inftances of the

Short

24-0 Of the Wcaknefs of

Shortncfs.andDiforder of this Faculty . How
Languid it is under the Impotencics of Im-
maturitv, and Age. How often it Drops,
or overQioots by the Difproportions o^ Di-
ftance or Application. How 'tis run down
by Fancy, and debauched by rntcrLft. For
the purpofe, as Monfieur Fafchall obfcrves,
The Extremes either of Youth or Age,
make a Man's Judgment fail him. If he
thinks too Liitle upon Things, he over-
looks Truth ^ and if too Long, he is too
much dozed to perceive it. He that views
his own Handy-work juft as it comes off
the Anvil 5 is apt to be too favourably pre-
pofllffed to pronounce: And if he ftays
till 'tis Cold, and the Mode! is decayed in
Lis Memory, *tis odds but fome of the
Finer Parts v/ill efcape him. There is but
one precite point proper tofliew a Pifture
in ; The reft Mifreprefent by Nearnefs, or
Diflance^ by being too High, or too Low.
Pcrfpeclivc vAW tell us this Nice place in
Painting; but in Thwh'nig and Mcrulify, *tis
not fo cafily fixed. Things are often Mif-
niarked both in Contemplation and Life,
for want of Application or Integrity. W'c
are too Lazv to find out Truth ^ or too
much Interefted to confefs it. In fetling
the Value and Quality of an Obj.d ; we ei-
ther follow the Multitude., who j idge at
random, take Things upon Trud, and dote

upoti

HUMAN REASON 24.1

upon Cuftoms though never fo unreafon-
ably begun: Or elfe, we are governed by
thofe who Lead the Fafihn; where the,
danger of Imitation is little lefs, through
the Vanity and Defign of our Guides. Upon
this Bafis Opinion is erefted, as it (lands in
Oppofition to Reality: Hence proceed the
Miftakes of Choice, and Averfion 5 the Mif-
calculations upon Merit 3 and the Mifma-
nagements of Purfuit. And the worft is.
Opinion, or the Common Sentiment de-
ceives the more dangeroudy, becaufe it do's
not Deceive always: It would be infalli-
bly Right, if 'twas infallibly Wron^. For
then we might judge by Contradiftion,
But being Counterfeit only for the moft part,
it gives us no Marks to difcover the Im-
pofture^ But ftamps Truth and Falrtiood
v/ith the fame Impreflion. What procures
Regard and Reputation to Perfons and
Things ? Truly often nothing but Opinion ^
for if you come to examine them clofely,
you will find them fhrink in the Argument.
What gives a Value to Jewels, and other
Little Curiofities? What heightens the Ex-
pences of Luxury in Rarities 5 and fets the
Dice upon a Mans Palate? \Vhy nothing
but Fancy ftill ^ for if thefe Trifles were ra-
ted only by Art and Ufefulnefs, we fhould
have them much Cheapear. To go on with
Mr. Pafchall ty Opinion commands every

R Thins;

'2^0. Of the Weaknefs of

Thing 5 Tis in a great meafure the Foun-
tain of Hono^iV'^ and the Soveraign Judge of
Sufficiency, of Beauty, and Behaviour;, for
thcfe Qualities are formed upon different
Aftions, Geftures, and Complexions 5 ac-
cording to the Variety of Cuftom. And
which is more furprizing, the Standard of
Jitft and Virjiijl^ is often alter'd with the
Climate 5 Two or three Degrees of Lati nde^
is enough to Ruine a Lawyer 5 to make the
Twelve Tables Ufelefs ^ and Repeal the Sta-
tute Book. A Meridian upon the Globe, or
a few Years of Poffeffion, decides a Caure3
for it feems Right as well as Hrflory^ has its
Chronological Epocha s

Another Inftance of the Impotency of
ReaH^-n, may be taken from the Prevalence
of Fancy. For Example, Let a Bridge fome-
what Broider then the fpace a Man ufually
takes up in Walking 5 be laid over a Preci-
pice, or deep River : Defire fome eminent
Philofopher to take a Turn or Two upon it
for Meditation fake. I warrant you for all
the Strength of his Notions, he begs your
Pardon. For though he can demonftrate
himfelf as fafe, as if he was upon 2iBoxvlifig
Green :^ yet he is fo Ridden by his Imagina-
tion, that he dares not venture. And
fome are fo ftruck, that the very Thought
of fuch an Undertaking, will make them
turn Pale, and fall a fweating, I need not

run

HUMAN REASON. 14.^

run through all the Particulars of this kind*
'Tis well known, that the fight of a Cat, or
the fcratching of a Platc^ will difcompofe
fome People almoft into an Agony 5 and
throw their Rcafon quite off the Hinges.

Who would think, but that a Judge Ve-
nerable for his Years, and Eminent for his
Ability, (hould keep up his Charafter^ and
behave himfelf fuitable toPlace^ and Occa-
fion? One would fuppofe fuch a Perfon
fliould be entirely Governed by the Reafon
of Things^ and not have his Imagination
diforder'd by the trifling Amufements, and
Diverfions of little People. However, for
once. Let us feat him upon the Be^/ch in
his Purrs and Scarlet-^ with all the Forma-
lities of a Court about him. And in the
mid'ft of the Caufe, when one would leaft
expeft it, if any of the Council or Witnef-
fes happen to have a Rufty Voice, or a
fantaftical Face 5 or have been ill Treated
by the Barber, I'll hold you a Wager this
Reverend Man forgets his Age, his Habit,
and his Office fo far, as to forfeit his Gra-
vity.

The Mind of the greatefl: Man Living is
far from being Independent of the moft
Contemptible Accidents. The leaft Noife
is enough to difturb the Operation of his
Brain. You need not difcharge a Cannon to
break the Chain of his Thoughts : The Patt

R 2 of

24-4- Of the Weaknefs of

of a (hittle-Cock, or the creaking of a Jack
will do his Bufinefs. It may be you are
furprizd to hear him argue at an unto-
ward incoherent rate. Don't fret your fclf,
there is a Fly buzzing at*s Ear. That's
enough to make him Deaf to the beft Ad-
vice. If you would have him come to him-
felf, you muft take off his little Teazer^
which holds his Reafon at Bay 5 and difor-
ders that Soveraign Underftanding, which
gives Law to Towns and Kingdoms.

To proceed, Difeafes may likewife be rec-
koned among the Principles of Miflake : For
they fpoil the Temper of the Blood and
Spirits 5 and by confequence, impair the
Judgment 5 and dull the Senfes which
fhould give us Intelligence. And if great
Sickneffes make a fenfible Alteration in the
cafe 5 I doubt not but fmaller Indifpofitions
do a proportionable Differvice.

Farther ^ Our Intereft and Inclinationf
have a ftrange Power in Deceiving us. A
ftrong AfFeftion or DiOike, is apt to Repre-
fcnt Matters in a different Light 3 and to
alter their Moral Appearances. A Coun-
cil retained before hand, finds the Juftice of
tho Caufe improve ftrangrely under a good
Fee On the other fide 5 fome are fo hu-
mourfomely fearful of being betray'd by
Partiality, that they are governed by a moft
unreafonable Counter-Byafs. The only

way

HUMAN REASON. 245

way to mine a Concern depending before
them, is to get it Recommended by their
near Relations. Then, They will be fure to
give it againft you. Right or Wrong.

To wind up thefe Refleftions in an In-
ftance or two more. A Regard for Anti-
quity, does not only hold us in unreafona-
Dle Servitude^ The Charms of Novelty
have an equal Afcendant over us. Hence
it is, that you (hall hear Men Charge each
other in Difputes, either with being govern-
ed by the Impreffions of their Childhood 5
or with Rambling after new Chimera's and
Fancy's. Tis an hard Matter not to en-*
dine to one of thefe Extremes. I would
be glad to fee the Man who can prove him-
felf Exaft. There are few Natural Prin-
ciples (excepting thofe relating to Religion)
againft which there may not be plaufible
Objeftions drawn up: Infomuch, that they
may be made to pafs for falfe Impreffions ei-
ther of Senfe or hJiruSion. For the pur-
pofe. One ftarts up and fays, 'Becaufeyou
' have been ufed from your Childhood to be-
' lieve a Veir.1 empty when you fee nothing
^ in't, this makes you fancy the probability
' of a Vaniiitn, But under favour, 'tis a
' meer Dclufion of your Senfes fortified by

* Cuftom ^ which you muft reftify by Sci-
^ c^ce^ and Second Thoughts, if you intend

* to make any thing of your Underftanding.

In

046 Of the Weaknefs of &c.

In good time replies another, ' You have
' heard them Difpute againft a Vaatum in

* the Schools 5 Now the Reputation of the

* Place, and the Jargon of Logick, has made

* you diftrufl: your Senfes ^ and grow mad
' in Mood and Figure. Prethee let's have

* no more of this Philofophical Foppery .

* Return to your firft Miftrefs Nature ; and

* believe your Eye-fight, unlefs you have

* a mind to be Remarkable.

But to leave thefe Difputants, and con-
clude*

We may plainly perceive, That the Pre-
judices of Education have a great Stroak in
many of our Reafonings^ and that the Sen-
timents of Men, difcover the Colour of
their Original Tinftures. And as there are
fome Inbred-Principles impregnable againft
Cuflom ^ fo there are fome Cuftoms, which
Nature finds very Difficult to deal with.

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Part ir.

By feremy Collier ^ M. A.

Clje !ftfti) CDitt'on, Co?red:cD anti
CnlargeD.

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Printed for Rich. Sare^ Dan. Brown, John
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1701.

TO THE

READER

Nothing feems lefs under-
. jlood^ than the true In-
__ terejl ofManl^nd. "Tis

granted^ many vigorous Eforts
are niade^ hut oftentimes to til
purpo/e. JVe love to dijlinguijj?
our [elves by Exceffes^ and be
Great in T)ij proportions^ as if
^twas more creditable to be a
Monjler than a Man. Our At-
taimnents cannot be overlarge^
and yet ive manage a narrow For-
tune^ very Vnthriftily. Some
T^ruths are over4ooked^ and o-
thers are fifed and betray d : So
that when Ignorance and Hu-
A 2 mour^

To the Reader.

mour^ and Flattery^ have dons
their parts^ there's little remain-
ing. And 'which is rporje^ fome
Failings are fo Jlrongly Entrench-
ed^ that 'tis hard coming at them.
T^hej have the Protedlion of
Names and Numbers^ and claim
a Trivilege from Arreit. "But
J^ith Sibmijjion ; Errors have no
better Ktght to this fort of San-
Huary^ than Treafon had to the
other. It can be ?jo harm there-
fore to drag them out and bring
them to fujlice. For Cuftom
has no Authority to prefcrtbe a-
gainft Ke.ijon. Actions have
not their Quality from Aden^ but
Men from ABions. iVhats do?je^
and why -^ not who did tt^ is the
right way of Enquiring. "But
'tis a T^errible "Thing to fern the

Stream

To the Reader.

Stream ofTraBice : JVe mujl he
in the Falllion^ hovp ill or unrca-
fofiable foever. And yet if the
Leading People floould Fire their
Houfes in a Frolic k^^ or catch the
TlagHCy the Humour ivouldjcarce-
ly go round : T^hey might een die^
and he undone hy themjehes.

I have endeavour d to remove
thefe Adijlal^es in the Former Ei^
fays : T^he defign of ivhat Fol- .
lows is much thejame. It is to
di/ingage us from Prejudice and
falje Keafoning. To "Proportion
our Hopes and our Fears. To
l^eep us from dramng our T ret en-
Jions too ^ig>, and our Faults too
Little. 'T/j to expo/e the iVeal^
nefs of Atheifm^ and to Vnmasl^
the T>eformities of Vanity and ill
Nature. Injhort^'tis to direct the
A 3 Ojjices

To the Reader.

Offices of Life^ and reach into
"^ufinejs^ and Converfation.

Some of the ^\Ai]Qiisfeem to re-
quire brighter Colours 5 And there
the T'urn is fonmvhat diferent
from rvhat it had heen^upon a more
folemn Argument. As for the Ter-
formance^ I can only riijlo it would
have held up. I amfen/tble Suffici-
e?icy^ and ExpeBations^ and Cen-
fure/un high at prefent. There's no
Proportion between Senfe andCon^
fcience. Aden iVrite and Reli/Jj
much better^ and Live much worfe
than formerly, ^e fides ^ a Caufe of
Concern ought to be pleaded to Ad-
vantage. Virtue^ if one could go to
the Exp^nce ont^ deferves an
Equipage^ both to marJ^ her Qua-
Ittj^ and Command KeJpeB.
fm Jure the Reader is heartily

befpol^

To the Reader.

hefpol^e on the other fide. Some An-
thors^QIamjorry it may hefaidfo^
fee?n to Solicit for Vice. One would
thinly Atheifm and Lewdnefs were
fome very ufeful Di/coveries^ they
arefo carefully cultivated and im-
proved. With what Magnifcence
of Art are thefe T^hings Jet off ?
Withwhat Affellingldeas^ Toints
of Wit ^and pompom T)efcriptions ?
As if it was a glorious Exploit to
Jap the Foundations offuftice^ to
Jlri\e at the Vitals ofKeligion.^and
T)ehafe Mankind ifito^rutes ! No
doubt ont Mode jly and Conscience
are great Enemies to Society ; tis
pity therefore they are not thrown
oftheir'^BafiSj and Lauglo d out of
Countenance. What then-^ mufl fine
T^houghts be fifed and the Flange
of Fancy chec/(^d :, Is not this to
A zj, cramp

To the Reader.

cramp our %)nderjlandmgs^andim-
pofe T>ullnefs on the iVorld ? Yes^
fuch Rejlraints mthout quejlion^
are great Grievances'. IfaMm did
notMurther now andthen^he might
poJjiUj forget the V[c of his Wea-
pon. Well ! IfSenfe he fo iU Na-
turd a Quality^ I iviJJ) we had lejs
071 1. What f fome Teople have
Wit ? Mujl we therefore have no
Religion ? mtijl the Scriptures be
ill Treated^the Nohlejl TrofeJJions
ridiciiled^andthe T)tgnityof things
made an Argument for Contempt ?
I grant there may he Rhiming in
fuch Conjequences^ hut certainly no
Reafoii. To he Muje-ridden at
this rate is fomewhat hard. IJ
thefe Outrages are repeated^ we
mujl think^ of Keprn^als ; and -
that's aUI Jloallfay at prefent.

O F

O F

F A M E

I N A

DIALOGUE

BETWEEN

Thilalethes and Thilotimus.

Philal.'yt^y'OuY Servant. I'm afraid I may
j^ difoblige your Bufineft : You
-*" feem to fit in a Pofture of
Thinking.

Fhilot. I am (b : And without more Ce-
remony, for that R^afon am glad to fee
you : For 'tis in your Power to affifl me in
the Argument I am upon.

Thilal. I dare not (ay fo. But pray what
is it ?

Philot. I was confidering the Shortnefs
pf Life, and what ill Husbands we are of fo

(lender

0/ F A M E.

flender a Fortune. We manage at that rate
of Sluggifhnefs and Negled, as if we had a
thoufand Years for Leifure and Improve-
ment. The greater part enter only like
Mutes, to fill the Stage. Sure they think
themfelves born to fiiew their Infignifican-
cy : Why eh'e do they make the Voyage of
Life to fo little Purpofe, and fpend their
Taper in fmoke.and fmother ?

Philal. Look you ! AH Metals will not
fliine alike. Bcfides, the Generality want
opportunity to brighten and burnifli. They
are difabled by Labour and Indigence ; and
cannot: diftinguifli themfelves with that
Advantage you feem to expedJ:.

Thilot. However, if they would put on,
they might be remarkable in their own
way. Glow-worms will fliine though un-
der a Hedg ; and when the Wine is gene-
rous the leaft drop will fparkle. But, like
Beggars, People are willing to diffemble
their Ability ; and charge their Sloth upon
their Impotence; Whereas if they would
rovvfe their Spirits, and awaken their Vi-
gour, they might probably in a ihorttime
command the Force of Nature, reduce their
Bufinefi to the Arc of Clock-work, and make
it ftrike of its own accord. For if you ob-
ferve, the Drudging part of Life is chiefly
owing to Clumfinels and Ignorance ; which
either wants proper Tools, or Skill to u(e

then?

0/FAME. ^

them. But this ^'s not all : For in my Opi-
nion, the Credit cfthe Improvement would
exceed the Conveiiifnce.

Philal If every Body did their Befl, and
ftrain'd to the extent of pofTibility, I grant
you, Things and Perfons^ would be really
valuable; and Admiration an Argument of
Worth : But now, confidering the Dege-
neracy of Mankind, the comm.on Cry iig-
niiics not much. If any Man does well,
let him think fb, and reward himfelf. To
creep after Applaufe, is a fervile and preca-
rious Satisfaction.

Thilot. Without Reflexion ; thofe who
defpife Fame feldom deferve it. We are
apt to undervalue the Purchafe we cannot
reach, to conceal our Poverty the better.

ThilaL What if 'tis held too high, or I
don't need it ,• Is it any harm to fay fo?

Philot. It argues a Tindure of Conceit ;
f jr v;e cannot leflen the common Opmion,
without preferring our own.

Philal. You know I am not fmgular,*
but if I were, I might modeflly enough ap-
peal from Numhers to Reafon ; for there the
Caule mufl: be tryed at laft.

Philot. I am willing to caft it upon that
lilue. And to my thinking the general De-
fire of Fame, if we had nothing more for't,
proves it reafonable. People of all Condi-
tions have a Regard forpublick Elteem, and

are

Of FAME

are willing to be remember'd as long, and
to as much advantage as may be ; Now Na-
ture does not u(e to fpread an Inclination fo
wide but for fignificant Purpofts. It ftcms
to be given for an Incitement to Induflry,a
Ferment thrown into the Blood to work it
up to Adion. It reconciles Men to Labour
and Hazard, fupports their Conftancy, and
helps them to (hake ofF Sloath and Defpair.
And as there are few unaffefted with it in
(bme meafure, fo it takes the firmed hold of
generous Minds. 'Tis a Spark which kindles
upon the beft Fuel, and burns brighteft in
the braveft Breaft. Wealth and Pleafure
are vulgar Alms, but 'tis Glory which is the
Ambition of a Hero. And when Honour has
once gained the Affedions, they fcorn to
admit a Pvival. Eafe, and Luxury, and Love,
and all mufl give way to the Favourite De-
fire. The Man is not to be engaged by any
Diverfions, excepting thofe which fecond
his Paffion, and ferve him in his Defign.
And it mud be granted, the World has not
been a little obliged this way : The famous
Generals,Hi(lorians,Poets, and Painters of
Antiquity, whence were they produced but
from this generous Principle ? This was the
Paflion that pufiied on Themijlocles ^nd Bra-
fidas^ that raifed the Style of thucydidts ;
that formed the Greatnefs of Philip and Al-
exander. This is that which gives the Heart

and

Of FAME. 5^

and the Head their lad improvement ; fliar-
pens the Invention, and the Sword ; and
(hews us all the wonders of Art, of Con-
dud, and Courage. Had it not been for
this noble Ardour, Men would have flopped
at bare Convenience : The growth of Sci-
ence and Ingenuity had been checked, and
Life not Grac'd with fo much Ornament
and Magnificence. The RhodianColoJfus had
been loft ; the Carian Maufokum^ and the
Egyptian Pyramids unbuilt. Now why a
Quality thus beneficial may not be che-
rilhed and admired, is paft my underftand-
ing.

PhilaL After all your magnifying of
Farpe, I am afi aid 'twill not hold up to your
Standard. 'Tis a rich Soil I grant you ; but
oftner cover'd with Weeds than Grain.
You fay it produces Heroes ; fo much the
v/or(c. ' Twas well if there were fewer of
them ; For I fcarcely ever heard of any, ex-
cepting Hercules JoiUt did more mifchief than
good. Thefe overgrown Mortals common-
ly ufe their PT/Z/with their Right hand,and
their Reafon with their Left. Their Pride
is their Titky and their Power puts them in
Poflcflicn. Their Pomp is furnilhcd from
Rapine,and their Scarlet dy'd with Humane
Blood, to drive Jufticc, and Peace, and
Plenty before them,is a noble Vid:ory ,• and
the progrefs of Violence goe$ for Extent of

Empire.

Of FAME.

Empire. To mention feme of your own
Inftances : Pray how did Fbil/p's Glorious
Humour difcover it felf? Why mcflly by
Debauching, Outraging, and Murdering his
Neighbours. 'Tistrue, the Man was brave,
and had been feverely handled by flicwing
it. He had fought himfelf almofl: to the
flumps, but flill he went on : And had ra-
ther have neither Limbs nor Senfes, than
Greece ftiould have any Liberty. And am
I to admire a Man becaufe he will ufe him-
felf ill to ufe me worfe ? And as for Alex-
ander^ what extent of Country did he Ra-
vage; and how many thoufands were Sa-
erificed to his Caprice ? What Famine,what
Inundation, what Plague could keep pace
with him ? Did he not burn the Capital of an
Empire in a Froiick ? If his Power had been
equal to his Ambition, God could fcarcely
have made the World fader than he would
have deflroyed it. If Wrecks, and Ruins,
and Defolations of Kingdoms are Marks
of Grcatnefs ; Why do'nt we worfliip a Temr
pell, and ered: a Statue for the Plague ?
a Panegyrick upon an Earthquake is eve-
ry jot as reafonable, as upon fuch Con-
quefts as thefe. As for the adJive and pref-
ftng Induilry of thefe Men, and the hard-
fliips they fubmit to ; what is it, in plain
Englifli, but indefatigable Ill-nature; and
Laborious Malice? And arc we in love with

Of FAME.

a Wolf for his Diligence, or a Highway-
man for being on the Road late, and in bad
weather ? But they have Courage too. What
then ? Courage, when 'tis only a Second to
Injuftice, and falls on without Provocation,
is a difadvantage to a Character. Is a Ty-
ger to be courted for its Fiercenefs ? Does
the ftrength of a Poifon make it the more
Glorious ? or is a Fire to be commended
for being fb bold as to burn a Houfe down ?
If you fay they hazard their Perfbns ; let
them take what follows ,• that will not
mend the matter, unlefs their Quarrel was
more defenfible. He that will venture the
cutting his own Throat, rather than not
cut mine, ftiall ne'er be an Hero of my ma-
king, I promile you. In a word, this thirft
after Glory often tranfports Men into very
dangerous Excefles, and makes them the
Bane of the Age they live irr. 'Tis true, it
helps to keep the World from being over-
flock'd ; and if that be a Credit, let them
make their moll of it. Your improvement
of Arts and Sciences, I grant, deferves Com-
mendation ,• provided they were laboured
to oblige the World. But if Men beat their
Brains only to be talk'dof; I think their
Skill can hardly exceed their Vanity. And
as Tor thofe Magnificent Structures you
mention'd, I conceive them but fmall Ad-
ditions to thofe who built them. For what

Con-

8 0/ F A M E

Connexion is there between a great heap
of Stones, and a great Man > Or how can
you infer the one irom the other ?

Phtlot. Certainly fuch a ftupendioiis Pile
befpeaks the Power of him that raifed it.

PhilaL Yes, It proves a Prince had
Men and Money in abundance; and is that
fuch a Wonder ?

Philot. I thought the Noblenefs and Cu-
riofuy of the Work had proved fomething
more.

PhilaL It does fb. But the credit of that
does not belong to the Monarch, but the
Mafon.

Philot. However,the Prince has the Name
on't. Now, methinks, 'tis a Glorious Privi-
lege to have onesMemory honourably hand-
ed down to after Ages; and to (land upon
Record to the 1 ateft Periods of Time. To be
contented with three or four (core years of
Breathy looks like a vulgar Satisfadion.

PhilaL As much Breath as you pleafe.-
But pray let it come from my own Lungs,
not from the Trumpet of Fame ; for tl^at's
too thin to live on.

Philot. 'Tis Life at fecond hand, and in
fome degree preferable to the firfl: ; becaufe
'tis freer from Envy; and lafts longer into
the bargain.

PhilaL A Man is longer Dead than Liv-
ing; therefore it feems he had better be

the

0/ F A M E,

the firft. This Logkk won't do. And as
for your (ccond hand Living, before you
depend too much upon it, you would do
well to try !t in a parallel Inftance.
Ph/lot, How is that ?
PhilaL Why by fecond hand Eating and
Drinking ; or doing it by Proxy. Be not
furpri2ed, the Cafes are plainly alike: For
if another Man's Talking can give me a.
Sort of Life, why not his Eating too ; efpe-
cially when 'tis done upon my Account ^
NovV, if you pleafe, I will acfl for you in
this latter Bufinefs, and then fee how yoii
will thrive upon the Reprefentation.

Philot. Well ! When vou have faid all,'
I would not have my Name thrown into
my Coffin, if I could help it. Oblivion
rtiethinks looks like Annihilation : And
riot be Talked of, is almoft not to Be,

PhilaL Your Mame I A Chimerical Ad-
Vantage ! Tm forry you are Co folicitous to'
immortalize a Sound. What is G^/^r the
better for our knowing he was called fo?
VVas it worth his while to charge in Fifty
Battles, only to leave a iew Letters of the
Alphabet behind him ?

Si decora novimus vocahida^

Nam fcire confumptos daiur ?
A Name is but a weak Reprefentation :
And if the Piece was never fb well finilhedj
What f.gnifies that which is never feen ?

B Wdot.

Of ¥ AM E.

Vhilot. You mean by him for whom it
was drawn ?

PbilaL Yes. For (uppofing a Man's Me-
mory never fo honourably treated at J^patj^
if he was not to come there, nor receive in-
telligence of the Refpe^a-, what could he
make on't? Such an unknown Ceremony
would fignify juft as much as Adoration to
a Statue : He that is infenfible of the Fa^S:,
muft be infenfible of the Pleafure.

Phi lot. Why cannot the Prefumption of
what is done give him fome Satisfadtion ?

Vhtlal. The Certainty of fuch an Advan-
tage cannot be reafonably prefumed. Many
a one dies, and makes a large Provifion for
his Memory ;and leaves it very rich in Tomb-
ftones, Pidlures, Records, and fuch other
Chattels of Reputation : But he is no fooner
gone, but comes a Fire, a Dgluge, or an
Earthquake, fweeps away all the Diftin-
ftions of Condition, and buries the Great
and Small in a common Ob(curity. Now
the Concern, for fear of fuch an Accident,
mallfpoi! the Pleafure of your Prefumpti-
on. Befides, take things at the befr, you
mull: expedl your Memory will be much
confined, and as it were, banillied from the
greater part of the World. You are abfo-
iure'y loft to all the Ages before you. And
as for the reft, if you were a Prince, you
v.GuId be farther unknown than known,

W'hich

0/ F A M E. 1 ,

which makes your Obfcurity greater than
your Renou n. What Tribute of Honour
had the four Empires from China^ or Ame^
rka> How many Nations have there been
which never fo much as heard of the Roman
Name > Alas! whjt can a private Man ex-
pedat this rate? What a (lender Portion
mufl: fall to his Share ; and that without
Security? The Cuftoms of his Country
may be changed, the Notion.s of Honour
renverfed, and the Language which iliould
commend him worn out. Thus the con-
quering Goths altered the State of Things,^
defaced the Monuments of Antiquity, ri-
fled the Living and the Dead, and (uffered
no Marks of Greatncfs but their own.

Vhilot, Thefe Cafualties mud be ventu-
red ; what may be, may be otherwife. Let
us overflioor the Grave as far as we can^
and make the moll of our Materials.

VbHal. What arc thofe ?

Philot. Ihey aie thofe Advantages of
Ferfon, Fortune, or Improvement ,• which'
every one values himfelf mod upon.

VhilaL Let s fee then how durable and
fliining they are. Now take them in ge-
neral, and you'll find tbem no more than
fbme little Progrefs in Art, fome Smatter-
ings in Science, fome Prctenfions in Figure
and Station ; fbmcthing remarkable it may
be in Eati?ig^ ^rejfingy or Diverfions, Thcfe'
B z are

12 0/ F A M E.

are the Inclinations of no fmall Number :
Thefe arc the Qiialitics they flrive to ( xcel
in 5 and this oftentimes is the true Inven-
tory of their Glory. And can they think it
worth their w hile to be remember'd by fach
Tokens 3S thele ? I'm forry they think their
Underllandings will be no better improved
by Dying.

^hilot. After all, there mud: be fome-
t'ling more in the Mnter : For every one
is driving to Ibrtify againft the Aflaults of
Time. You lee Artificers, Men of Learn-
ing and Fortune, get their Names wrought
into their iVorks^ and Ejlates^ as far as they
can : And for this reafon the Bulk of the
Inheritance is cafe upon a fmgle Perfon.

VhilaL The Vanity of Ibme Parents
makes them unnatural ; and ad as if they
were of kin to none but t!ie Eldefl: Son. * i is
true, their Projedl of perpetuating is com-
iFiOn and ancient too. The Scripmre (PfaL
49. 3 mentions Tome who called tkeir Lar?ds
after their own Names^ out of the fame fan-
ciful Profpedt : But mark what follows.
This is their Foolijhnefs^ and yet their Pojte-
rity praije their Saying; thit is, they did
as Foolillily too. Not that 'tis a Folly for a
Man to leave his Name upon his Eftate":
But to imagine that this Provilion will do
him any iervice when he is Dead, There is
the Weaknefi, People may talk what they

pleafe

0/ F A M E. , 3

pleafe of Titles for ever, and Fees Smple ;
but to rpeak properly, there is none a Te-
fjant longer than for Lrfc : If this be not
La\v, 'tis Senfc, and that is as good.

To come clofer. W hen People Die, 'tis
cither very Weli^ or very 111 with them ; If
they mifcarry, they will take but little Plca-
fure in the Ceremony and Civilities of the
Living, Then they will underfland them-
felves too weli to be flattered. Pray what
would the Refpe^of the Company Hgnily
to a Man flretched upon the Rack .> Alas'!
He is not to be relieved with fuch Fooleries.
All the Homage and Rhrtorick in the vVorld
can ne'er perfwade him cut of his Mifcry.
He that is contemn'd by the Wife, and pu-
nifh'd by the Mighty ; u hat comfort can
he receive by the Applaufr of the Little and
Infignificant? 1 he Acclamations of an In-
fant, or a Parrot, would be a (lender Satif-
faition to one that lay bleeding under the
Sentence of his Prince j that was degraded
and fligmatizM, tortur a With Pain and Ig-
nominy. Now this is the Fate of thofe who
raife themfclves upon the ruins of Con-
fcience, v/reft their Figure from Law and
Juflice, and feize a Grcatnefs Gcd never
meant them. And as for thofe v» ho hind
on the right fide of x\\t Shore ; they uill
have much bigger Company, much better
Entertainments, than tliis World affords;
' ' D 3 The\'ll

H 0/FAME.

They'll leave their childifli Fancies behind
them, out-grow the Stature of mortal De-
fires and fcorn theft little Amulements
which pleafcd them here. All this is {aid
on ibppoficion that departed Spirits have rhe
knowledge ol humane Affairs, which is not
very probable. The other World, and
this, feem too far afundcr to be within
Hearing, And for the Liberty of returning
incognito^ I believe 'tis no common Privi-
lege. When weare once dead, in all like-
lihood the Scene of this World is wholly
withdrawn : And that we either have
not the Curiofity, or the Power, to reco-
ver it.

Philof, I muft repeat, That this Earnefl-
nefs for recommending the Memory to
Pofterity, is an unextinguilhabie Dcfire. It
governs in all Places, Times, and Condi-
tions. And to think a little Philofophy can
check the force,and damm up the current of
Nature, is a fanciful Undertaking. You
might as good attempt to lay a Storm by
Reaioning; and flop a Sea-breach by pro-
ving the Water gets nothing by overflow-
ing.

Philal, There are {everal Difeafes as uni-
verfal as the Defire you mention, and as
much fixed in the Conftitution ; but be-
caufe they are natural, it feems we muft

not go about to cure them.

Fhilot.

0/ F A M £. 15

Vhilot. One Word and I have done. I fay
then, To baffle the Expectations of Fame is
to diftourage Deftrt. It (Irikes Induflry
almofl: dead, damps the Spirits, and makes
the Pulfe beat lazily. If your Maxims
(hould take Place, Mens Undcrftandings
would grow downwards ; their Courage
and Capacity flirink up ; and a little time
would return us into the unpolifli'd Igno-
rance of the firfl: Ages.

Vhilal. No. Prefcnt NeceflTity, and Con-
venience, would prevent that Confequence.
And to filence your Fears more effectually,
there are a great many other Motives to
Merit ftill remaining.

A Man may afFed an Excellency for the
fake of Improvement; for the Satisfadion
of Significancy. He may do it to excite an
Emulation in others, to oblige his Poflerity,
to ferve his Country ; and to furnifii out
Life to the bed Adv^antage. Difcoveries of
Truth, Defence of Juitice, Examples of
Courage , and fuch other diftinguifhing
Qualities, are allowed to entertain the
Owner, and reward him for the Expence
of the Pradice. We may pleafe our felves by
confidering, that cur good Deeds will fur-
vive us ,• and that the World is, and is like-
ly to be, the better for our coming into it.

And if this will not fatisfy you, as indeed
it ought nor, you may carry your Ambition

13 4 to

I 6 0/ F A M E.

to a nobler Height. I fay, to a nobler
Height ; for I cannot help reminding you,
that the Opinion of poor Mortals fignifies
not much. They pronounce upon imper-
fcd Views, fhoot their Bolt at random ; and
want either Strength or Steadineft to hit
the Mark. Their Partialities fpoil their Judg-
ment, and make them Praife and Cenfure
without Reafon or Meafiire. Like fome
SpecSators in a Flay, they are apt to Laugh
and Admire in the wrong Place ; To com-
mend a Man for his Follies and his Faults ;
or for that which is not properly his own.
But to fpeak familiarly, There are great
People in the other World : For Rank, for
Merit, and Sufficiency, extremely valuable,
TheRefped: of thcfe I confefs is worth the
Working for. Their Comxmcndation is a
Title indeed; enough to affed the m oft
mortified Humility. But if we exped: this
Honour, we muit Live as it were under
their Obfervation ; and govern our Beha-
viour by their Maxims. Taking this for a
Rule, that with them, there is no being
Great, and good for Nothing; noPoilef-
jing without Purchafe , and nothing cur-
rent, but Honefty and Virtue.
Good niahto

Q F

17

G F

U S I C K.

Shall (ay nothing concerning the The-
ory oiMufeck: Thofe who have a mind
to inform themfelves about it,may con-
ixAt Boethius.Glarearnis fialtruch'nis .?.x\^
others, who have written upon this Sub-
jed. My bufinefs fliall only be to touch a
little upon the Antiquity, the Reputation
and the Force of this Science. The Anti-
quity of Mufick reaches beyond the Flood :
JuhaLNoalis Brother,is faid to be the Father^
or firft Teacher^ of thofe who handled the
Harp^ and the Organ, And how iar a Ge-
nius which lay that way might improve his
Invention, in {even or eight hundred years
ofLiie and Vigour, is not eafie to imagine.
So that for ought we know, an Antedilu-
vian Air might as far exceed all the latter
Performances of Greece and Italy ^ as that
World is fuppofed to have done the prefenr.
And how much (bever this, as well as other
entertaining Arts, might fiiiler by the Flood^
\>y the fliortnefs of Life and the nccefiity

of

i8 0/ MUSIC K.

of Labour ; It was not long before it emer-
ged again ; As we may learn from the Song
of Mofes^ and the Tiwhrel of Miriam. Job
likewife, who is fuppofed no lefs ancient
than the other, mentions feveral forts of
>4ufical Inftruments, (Ch, ii.) And which
is obfervable, neither of thefe Divine Au-
thors fpeak of them as things newly inven-
ted, hs for the Heathen, they did not
forget to divert themfelves this way in thofe
earUer ages: Lintis and Amphion^ and Or-
pheus^ and Chiron^ who aliliv'd before the
Trojan War, were famous Muficians in their
Times. Some of thefe Heroes were at the
Head of the Argonautick Expedition. And
therefore f cannot fee why the Welch Harpy
if it was Dubb'd, might not make as Ho-
nourable a Knight-hood ^st\\Q Golden Fleece;
efpecially fince they would have Apollo for
the Sovereign of their Order, To come a lit-
tle lower : Homer brings in A/?i//f5,reUeving
his Melancholy with his Lute, And Tully
tells us, that the ancient Grecians^ the moft
poliilied Nation at that time, did not think
a Gentleman well bred, unlefs he could per-
forqi his part at a Confort of Mufick. In-
fomuch that Themijlocles, though otherwife
a great Perfon, was tax'a for being defe-
ctive in this accomphdiment. 'Tis true, he
turn'd oil the Cenfure with a rough fort of
a JeR-. He knew hqw to take a Town, he

faid ,•

of MUSICK. 19

{aid;but as for Thrumming upon a Fiddle,
he left it to fijch Finical Sparks as they
were. Mufick was anciently u(ed in the
beft Company, and upon the greateft Oc-
cafions. 'Twas the Entertainment of People
of Qiiality : k bore a part in the Magnifi-
cence of Triumphs, and in the Solemnities
of Religion. The Heathen Liturgy confifted
partly in Hymns ,• and their Sacrifices were
Offered up with Mufick; as Plutarch in-
forms us : The Jemfb Service, tho' with
a proper diverfity, was likewife thus regu-
lated : And by theScripture-defcriptions
feems to be performed with that exquifice-
neft, as if nothing but the New Jerufilem
could reach the Harmony of the Ohl. The
bed Poets thought this Entertainment
great enough for the El) fan Fields. And
St. John has brought it into Heaven, or into
the Millenaal Paradifinical Earth, which is
next to it. (Rev. 14.) Indeed Mufick, when
rightly ordered, cannot be prefer'd too
much. For it recreates and exalts the Mind
at the (ame time. It compofes the Paffions,
affords a ftrong Pleafure, and excites a No-
blenefs of Thought. But of this more af-
terwards.

The manner of the Conveyance of
Sounds, which is as it were the Bafis of
Mufick, is untciligible. For what can be
piore ftrange, than that the rubbing of a

little

20 0/ MUSIC K.

little Hair and Cat-gut together,(hou'd make
fuch a mighty alteration in a Man that fits
at a difiancc ? But this wonder of Perception
is not peculiar to the Ear : For the Operati-
ons o{ z\\t\\t Sen fes ^XQ in fome refped in-
comprehenfible. The Senfe of Hearings as
well as that of 5/^,i/,feems to be of a fuperi-
our Order to the reft. It commands a Satif-
faftion at a greater diflance, ftrikes a finer
ftroak and makes a fingle Objed: divide
it felf without Lefi^ening. For Infiance: A
Man may Tee the light of a CandlejSnd hear
a Voice or Inftrument, as well if there be
ten in the Room, as if he was there alone.
The ftream of Sounds, though cut into fe-
vera! Rivulets, comes as full to the Ear as
if it had but one Channel to feed. The Taft
and Touch are, if one may fay fo, more nar-
row Spirited. They engrofs an objed- to
themfeves, and will not let the Company
(liare with them. They take^Tafter hold,
'tis true, but then they do not Salute fo Ce-
remonioudy. They are, comparativelj^, a
fort of RobufijPeafantly Senfes : And thofe
who indulge them are, in Reality, of the
loweft Pvank of Mankind. The Force of
Mufick is more wonderful than the Con-
veyance. How ftrangely does it awaken
the Mind > It infufes an unexpeded vigour,
makes the imprefiion agreeable and fpright-
ly, and (eeiBS to furnifli a new Capacity, as

well

0/* Mil SICK. 2 1

well as a new opportunity of Satisfadion.
It raifts and falls, and counter-changes
the Pallions at an Unaccountable rate. It
Charms and Tranfporis, Ruffles and Be-
calms, and Governs with an almoft Ar-
bitrary Authority, There is fcarcely any
Conllitution fo heavy, or any Reafon fo
well fortified, as to be ablblutcly proof
againfl it. Ulyjfes^ as much a Heroe as
he was, durit not trufl; himftlf with the*?/-
rens Voices : He knew, if he had not
waxed up his Ears, they would quickly
have fpoiled his Fhilofopl>y. I believe the
fofter Mufick may the more be irrefiftible of
the two ; becaufe the Soul has a fort of Ge-
nerolity in it, which loves rather to be
Courted than Stormed. However, the
rougher Sounds are not without their ef-
fed". Have you not obferved a Captain at
the Head of a Company, how much he is
altered at the Beat of a Drum? what a vi-
gorous Motion, what an ereded Pofcure,
what an enterprizing Vifge, all of a fiid-
dain? His Blood charges in his Veins, his
Spirits jump like Gunpowder, and feem
impatient to attack the Enemy The/^n-
tients were much our Superiors in this My-
llery. They knew how to Arm a Sound
better, and to put more Force -ind Con-
queft in it than we underftand. 1 ',; give an
lnftaf>ce or two: Timotheus^^ GreciaHy was

fo

22 0/ MUSICK.

fo great a Mafler^ that he could make a
Man ftorm and fwagger Hke a lempeft^
And then, by ahering theNi7/^^,and the Time.
he would take him down again, and fwceten
his humour in a trice. One time,when Alex-
ander was at Dinner, this Man play'd him a
Thrygian Air : The Prince immediately rifts,
fnatches up his Launce,and puts himlelf in-
to a Pofture of Fighting. And the Retreat
was no fboner Sounded by the Change of
the Harmony, but his Arms were Ground-
ed, and his Fire extind: ; and he fate down
as orderly as if he had come from one of A-
riflotle's LeBures. I warrant youDemo(}henes
woutd have been flourilhing about fuch a
Bufmefs a long .hour, and may be not have
done it neither. But Tmotheus had a nearer
Cut to the Soul : He could Neck a Paffion
at a firoke, and lay it afleep. Pythagoras
once met with a parcel ofDrunken fellows,
w^ho were likely to be troublefome enoughe
He prefently orders the Mufick to play-
Grave, and chop into a Dorion: Upon
this they all threw away their Garlands,
and were as fbber and as (hamefaced as one
would wi(h.

That the Mufick of the Ancients could
command farther than the Modern, is paft
Difpute. Whether they were Matters of a
greater Compafs of Mofes^ or knew the Se-
cretof varying them more artificially .-whe-
ther

Of M U S ICK. 2;

therthey ac^juftcJ the Intervals of Silence
more ex^-.lly, had their Plands or their
Voices iardier improved, or their Inftru-
ments better contrived : Whether they
had a deeper infight into the Fhiiofophy
of Nature, aisd underllood the Laws of
the Union of the Soul and Body more
throughly ; and from thence were enabled
to touch the Paflions, ftrengthen the Senfe,
or prepare the Medium with greater Ad-
vantage: wliether they excellM us in all,
or in how many of tliefe ways, is not fb
clear. However, this is certain, That our
Improvements of this kind are little better
than Ale houfe Crowds with refped: to
theirs.

'Tis likely this Declenfion ofMufickhas
laid fome Powers of the 5oul perfedly a-
fleep,for want of an Occafion flrong enough
to call them up. But poflibly we are no
great lofers by it : For the Heathens otten
made an ill ufe of this Advantage. 1 he
Fathers declaim againfl: their Theatre Mu-
fick, as Lewd and Licentious. No doubt
'twas capable of being Reformed to Manly
and Religious Purpofes. And on the other
hand, 'tis no Ie(s probable we might have
mifimploy'd it as much as they did.

And here it may not be improper to con-
fider, whether there may not be (bme Coun-
ier:foti}jds; which may give the Mind as

high

24 0/ MUSIC K,

high adifgufl:, as the other can a pleafure.
For the Purpole : I believe 'tis pofTible to
invent an hjlrument that (hall have a quite
contrary Ehfed: to thofe Martial ones now
in u(e. An hiirument that (hall fink the Spi-
rits, and iliake the Nerves, and curdle the
Blood, and infpire Defpair, and Cowardife^
and Confternation, at a furprifing Rate.
'Tis probable the roaring of Lions, the war-
bling of Cats and Scritch-Owls, togeiher
with a mixture of the howling of Dogs, ju-
dicioufly imitated and compounded, might
go a gr.'i^ac way in this Invention. Whe-
ther (uch Anti-mufick as this might not be
of Service in a Camp, \ (hall leave to the
Military Men to confider. To return.

Though the Entertainments of Mufick
are very engaging ; though they make a
great difcovery of the Soul ; and (hew it
capable of ilrange Diverfities of Pleallire:
Yet to have our Paflions lie at the Mercy
of alittleMinllrelfy; to be fidled out of our
Reafon and Sobriety ; to have our Courage
depend upon a Dr^w or our Devotions on
an Organ^ is a fign we are not fo great as
we might be. If we were proof againit the
Charming of Sounds ; or could we have the
Satisfad'ion without the Danger ,• or raife
our Minds to what pitch we pleas'd by the
9ixtngxhoiThitjkb2g^ it would be a Nobler
Inftance of Power and Perfedion,- But fuch

an'

Of MUSICIC 25

an Independency is not to be expeded in
this World , therefore we mufl: manage
wifely, and be contented.

One word oF Church- Mufick^ and I have
done. The end of Church Mufick is to re-
heve the wcarinefs of a long Attention;
to make the Mind more chearful and com-
pofed ; and to endear the Offices of Religi-
on. It fnould therefore imtiate the Perfume
of the Jeivifh Tabernacle^ and have as lit-
tle of the Compofition of common Ufe
as is podible. There mull be no Voluntary
Maggots^ no MW'xt'^Yy Tatoosy no Light and
Gailiardizing Notes; nothing that may
m.ake the Fancy trifling, or raife an impro-
per thought : This would be be to Pro-
phane the Service^ and bring the Play-houfe
into the Church. Religious Harmony mud
be Moving, but Noble withal ; Grave, So-
lem.n, and Scraphick: fit for a Martyr to
play, and an Angel to hear. It ihould be
contrived fo as to warm the beft Blood
within us, and take hold of the fineft part
of the Atiediions : To Tranfport us with
the Beauty of Holinefs ; to raife us above
the Satisfadions of Life, and make us Am-
bitious of the Glories of Heaven. And
without doubt if the Morals of the Quire
were fuitable to the Defign of the Mufick,it
were no more than requifite. To come
reeling from a Tavern, or a wor(e place,

C into

26 0/ MUSI C K.

into a Church, is a monftrons Incongruity.
Such irregular People are much fitter tor
the Exercifes of Tenance^ than Exultation.
The ufe of them defervcs the Jnterefl: of
Religion : And is in Efted little better than
Singing the Praifes of God, through the
Organ Oi the Devil

()

27

OF THE

VALUE

O F

LIFE

TO quarrel with the prefent State of
Mankind is an ungrateful Refledi-
on upon Providence. What if the
Offices of Life are not fo fine, and great,
as we can fancy; they are certainly much
better than we can challenge? What pre-
tence could Nothing iiave to infift upon
Articles ? As long as the Conveniences of
Being may, i^ we plcafe, exceed the In-
conveniences, we ought to be thankful ;
For the overplus oF Advantage is pure un-
merited Favour, He that repines becaufe
he is not more than a Man, deferves to be
lefs; Indeed the very complaint makes
him (6. But the Errors on this hand are not
fb common : People are not fo apt to be too
big to Live, as too little to Die. They are
much more frequently over fond of the

C z World,

28 0/r/;^ VALUE of LIFE.

World, than afliam'd on't, Not that there is
a perfed: indifferency requir'd. The Laws of
Self prefe»'vat;on, the long acquaintance oF
Soul and Body, the un try 'd Condition of
a Separation, and Pvefped: to our Friends,
are fufficient Reafbns not to turn our Backs
upon Life out of an Humour. The very
iincafinefs of taking Leave, is a fairexcufe
to flay, when it may be done handfomely :
For no body is bound to put himfclf to
pain to no purpoi^- No\v 'tis odds buf
that there will be a Pang at parting ; For
the' a Man is born into this World with
his MotherV Labour, yet 'tis his own that
mult carry him to the other. Beildes, he
that does not go off with a goodConfcience,
mud expedt a very bad Reception. This
Confideration was overlooked by moil of
the Heathen Philofophcrs. They thought
AKr^ihi lilt ion was the hardefl: of the Caie .*
That Death would make a Man defar ant
nullus^ Happy, or Nothing. This Miftake
made their Arguments bear up w^ith a more
negligent Romantick fort of Bravery, than
othervv i(e they would have done. But Re-
ligion, which gives us a pro[pe<5i of Horror
beyond the Grave, lliould make us carelul
how w^e go thither. Life was given for
noble Purpofes; and ther-cfcre we mud not
part With it fooliihly. It muil not be
thrown up in a Pet, nor Sacrific d to a Quar-

reh

of the VALUE of LIFF. 29

rel, nor whined away in Love. Pride, and
Pafllon, and Difcontent, are dangerous Dif-
cafes to die of. VYe are Lifted under Pro-
vidence, and muft \a ait till the Difchirge
comes. To Defert our Colours will be of
more than mortal Confcquence. He that
goes into the other World before he is fcnt
tor, will meet with no good Welcome.
On the other fide, a Man may be too back-
ward as v/ell as too forward, in Ref'gning.
Life miay be over- valued, as well as other
Things ; and he that buys it at the Expence
of Duty, purchafes too dear. Some People
feem refolved to Spm out Liie as long as
they can : They are for going to the utmoll:
Extent of Nature : And will not venture a
fingle Fulfe upon any Confideration. But
to dote upon Breathing (Jot 'tis little more)
at this rate, is to turn Slave to all forts of
Meannefs and Vice. Fright fach a one but
with the Fear of Death, and you may make
him fay or do what yo'j pleaf^ ; though nc-
ver fo infamous or ridiculous. And if his
Cowardize is not tryed thus far, yet this
Lean Principle will be fure to keep him Ser-
vile and Infignificant- Fie wil! never touch
at a great Propofal ; nor run any generous
FJazards -or his Friends or Country. And
is it worth ones \\ hile thus to vi\v/d Lile,
above the Ends and Purpofes of Living ?
The Refoluticn of F^/jv^^9' Vv'asniiicii more
C I be.

30 Of the VALUE 0/ LIFE.

becomings who \\hen he was diiTwaded
from embarking hecaiife the VV eather was
tempeftuous , replied very handfomely.
Gentleraen^ Make no r.wre Words ont. My
Voyage is r,cceffar}\ my Life is not fo.

The true Eftimate of being is not to be
taken from Age, but Action. A Man, as
he manages himfcl-, may die Old at Thir-
ty, and a Child at Foiirfcore. To nurfe
up the vital Flame as long as the Matter
will lad, is not always good Husbandry.
'Tis much better to cover it with an Extin-
guijher oiHonouY^ than let it confiime till
it burns Blew, and hcs Agonizing withm
the Socket; and at length goes out in no
Perfume, if the Sun wcr-r not to rife again,
methinks it would look bigger for him to
tumble from the Sky at Noon, with all his
Light and Heat about him, than to gain a
Courfe of four or five Hours, only to Lan-
guiili and Decline in.

When a noble Occafion prefents ; an
Occafion that will bear a cool Debate, and
(land the Teil of Rcafon, and may be plea-
ded to Advantage in the other World ;
When a Man is called upon to offer up
himfelfto his Confcience, and to Refign to
Juftice and Truth : In (uch a Cafe, one
would think, helhould be fo far from avoid-
ing the Lifts, that he fliould rather enter
w^ith Inclination^and thank God for the Ho-
nour

Of the VALUE of LIFE. 31

nour of the Opportunity. He (hould then
be more fblicitous about his Behaviour tlian
hi) Life. Then,

Fortem pofce animum & mortis terrore
carentem.
Let him pray for Refoluticn to ad: up
to the Height of the Occafion. That he
may diftover nothing of Meanncfs, or Dif-
order : nothing that may difcredit the
Qanfe^ tarnifli the Glory, and weaken the
Example of the SufFe ring. There are fome
Opportunities of going out of the World,
which are very well worth ones while
to come in for. The laft Ad: of Life, is
fometimes like the laft Number in a Sum^
Ten times greater than all the reft. To flip
the Market when we are thus faiily offer'd,
is great Imprudence; efpecially confider-
ing we muft part with the Thing after-
wards for Lefs. But is it not a fad Thing
to fall thus plum into the Grave ? To be
well one Minute, and dead the Next ? Not
at all ! If we are prepared, the iliorcer the
Voyage is, the better. Is it not more eli-
gible to come in with a fmooih Gale, than
to be tolled at Sea with a Storm ,• and then
thrown a Shore when the Vcflll is wrecked ?
Is it fo defirable a Condition to run ^hrough
a long Courle of Pain, to conlume by In-
ches, and lofe ones Blood by Drops ? A
Death- bed Figure is certainly the moft
C 4 humbling

^1 Of theY ALVLE of LIFE.

humbUng Sight in the World. To fet in
fb dark i; Cloud, and to go oiT with Lan-
guor, Convulfions, and Deformity, is a
terrible Rebuke to the Dignity of Hu-
mane Nature. Befides, People are fright-
ed by Phantoms of their own raifing, and
impofed on by Words and Things ill joined
together. A Natural Death is generally the
moft Violent. An Executioner does the Bu-
finefs more gently than a Difeafe. He that
can conquer his Imagination, may pollibly
die eafier of a Faggot than of a Fever : And
had better chufe to have the Fire kindled
without, than within him.

To fay Fkfb and Blood c^LVinot be recon-
ciled to this, is a Miftake. People have
fbmetimes too much Courage this way ;
How often does Revenge, and Poverty, and
Difappointment , make Men force their
Paflage into the other State ? A Slave has
Stomach enough to kill himfelf : And he
that is not Mafter of his Liberty, will be
Mafler of his Life. There is no Age nor
Sex, no Pafnon or Condition, fo difpirited
and low, i)ut affords Inftances of the Con-
tempt of Death. The old Goths, from
whence the Saxons are probably defcend-
ed, were fo hardy, that it w^as part of their
Difcipline and Religion to fcorn their Lives.
If they were afraid of any Thing, it was
of dying in their Beds.

In

Q/f/;g VALUE of LIFE. 33

In Alexanders Time the Indian Philofo-
phers when they were weary of Living,
ufed to lie down upon their Funeral Pile,
without any vlfible Concern. And after-
wards, about the Reign of Adrian^ Lucian
mentions one Peregrhus, who jump'd into
a fiery Furnace at the Olympick Games,
only to (hew the Company how far his Va-
nity could carry him. At this day, the
Heathen Women under the Moguls offer
themfelves to the Flames at the Death of
their Husbands. 'Tis true, the Mabtme^
tans will not always let 'em have their will :
But they think they are hardly dealt with,
whenrefufed; and make all the Intereft
they have for the Honour. I need not men-
tion the Primitive Chriflians, whofe Forti-
tude was both General and Extraordinary.
Infomuch that Latiantm^ and others, ob-
(erve, That the Women and Children did
not iliew the lead figns of Complaint, ei-
ther in Looks, Voice, or Motion, when
they Teemed to lie under the Extremity of
Torture. But it may be replied, and that
truly. That theft were fupported by Tii.
pernatural ftrength. However, the for-
mer Inftances may fuffice to (hew, That
there is aGreatnefs in Humane Nature not
to be over awed by Death. The v/ay to
be PoiTefled of this Quality to purpofe, is
to live welL There is no fuch Bravery as

that

34 Of ^/:>g VALUE of LIFE.

that of a good Chriftian. He that can look
the other World in the Face, needs fear
nothing. But as the Courage of Bullies
and Town-Sparks^ who are fo hardy as to
rifque Body and Soul, upon a point of pre-
tended Honour, There is no Language can
reach their Extravagance. They are Di-
ftempered beyond the Lunacy of Bedlam^
and fhould be taken care of accordingly.

O F

II

O F T H E

S P L E E

THE Spleen is often times nothing but
a nice and exceptious Tern per, which
takes check at every little Difappointment.
A Tindure of Conceit will make a Man
fubjed to this Difiemper. Thofe who
over-value their Pretentions are apt, upon
every little Occafion, to think they are ill
ufed. That Quality (liould grow thus cheap,
and Merit be thus over-lookt! who could
have imagined People (b ftrangely ftupid
and unacknowledging? well! ill lock up
my Face, and draw in my good Humour,
and do my (elf the Juftice of a private Re-
fentment. Theft Expoflulations in words
would be ridiculous, and therefore they are
fuppreHed ; but they (eem to be the
Thoughts of fome Perfbns. You need not
provoke their Spirits by Outrages, either
in Fame or Fortune, or by any Injury of a
greater Size. A carelefs Gefture, a Word,
or a Look, is enough to difconccrt them.
Such a (uppofed negledt fpreads a glcomi-
nefs upon their humour, and makes them
grow fullea znd unconverfable. And

when

^6 Of the SPLEEN.

when they are difturbed only by their own
weaknefs, and doing Penance for their
Vanity, they lay tlie fault upon their Con-
ftitution.

'Tis commonly faid the Spleen is a wife
Difeafcy which, I believe, makes fome fond
of catching it. 'Tis pofTible it may be the
only fymptom of Senfe they have about
them. But if a Man can fliew his Under-
Handing no better way than by troubling
himfelf and the Company, let him e'en
pretend to it no longer; but rather make
It his bufineG to be a Fool. However, it
mud be granted that thefe Fits of Chagrin
proceed fometimes from Natural Caufts.
The Fumes of Indigeftion, infenfible Abate-
ments of Health, fudden Changes of wea-
ther affed: the Brain, though they make
no fenfible imprefiion elfewhere. This di-
flurbs the Imagination, and gives a new
and Melancholy Complexion to the Ap-
pearances of Things. Wife thinking
and good Humour, unlefs People look to
it, are precarious Advantages ; a Cloud is
enough to overcaft them ; they rife and
fall with the Mercury in the Weather-Glafs,
Some Men can fcarcely talk Senfe^ unlefs
the Sun fhines out. Underflanding re-
quires a kind Climate, as well as Plants.
And if a Man would make nice Remarks,
he might almoft tell in what Latitude, Sea-

fon

Of the SVI.E EN. 37

fon, and Circumllanccs, a Book was writ
in. Generally fpeaking, Northern and
Southern Wit differ almoft as much as
Fruics ; by Confequcnce, Summer and
VVinter mud: have a proportionable Influ-
ence. Ovid detiiJlihush^iS nothing of the
Air of bis Metamorphofis ; and Tully affer'd to
prove himfelf not deprefled by a Misfor-
tune, by the Spirit he wrote with under it.
When outward Caufts concur, the Idle,
the Anxious, and the Unfortunate, are
foonefl: feized by this Infedion. At fuch
a time, a Man fliould awaken hiaifelf ^ and
immediately ftrike ofl into Bufmeis, or in-
nocent Diverfion. Next to Religion, there
is nothing like a vigorous Mind. Refoluti-
on, and Spirit will quickly repel the Ma-
lignity, and difcufs the Humour. Now
every one is bound in Honour, as well as
Interell:, to do his Beft. For to lie at the
Command of fb many little Accidents, can
be no pleaHng difcovery. To loft the
Comforts of Life in a few Vapours^ and to
be fmoaked and fmothered out of ones Rea'^
fon^ are far from Circumftances of Credit.
What wife Man would bring the Night-
mare upon his Fancy ; and conjure up Ap-
paritions to frighten himfelf? Who would
double his Mistortunes, and fpoil the habit
of his Body and his Mind, if he could help
it ? The Evils of Neceffity arc numerous

enough,

^8 Of the SPLEEN.

enough, without being multiplied by thofe
of Choice.

And as the Spleen has great Inconveni-
ences, fo the Pretence of it is a handfome
Cover for many Imperfeftion^. It oftea
hides a Man's Temper, and his Condition,
from breaking out to Difadvantage. For
the Purpofe ; One Man is prefs'd with un-
ufual Poverty, and looks, as he hasreafon,
fbmcvvhat odly upon it. What makes
this Alteration ? why, his Blood is over-run
with Melancholy ; whereas if you examine
farther, you will find thz Seat of the Di-
ftemper hes in the Pocket, Another is fe*
verely mortify 'd by (bme great Difappoint"
ment; but this mud not be own'd : No>
The Man is Impregnable, he has his xMind
in a String; but no body can com.mand a
Conftitution. He that has difpirited him-
felf by a Debauch, drank away his good
Kuniour, and it m^ay beraifcd his Confci-
cnce a little upon him, has this pretence to
guard againft Cenfure : A civil Gueffer will
believe him H}'pocondriacal, and all is well.
If he is filent and unentertaining to a Vifiter,
the Spleen is his excufe, and conveys his
Pride or Difaffed-ion out of fight. In
ihort, the Spleen does a great deal of Ser-
vice in Converfation : It makes ill Nature
pafs for ill Health, Dulnefs for Gravity, and
Ignorance for Refervednefs.

The

of the SPLEEN. 39

The way to prevent this Diftempcr, and
cure it u^hen it lies in the Mind, is not to
be over Expe^ing, If we take it amifs that
our Acquaintance are not always ready to
folicitour bufinefs, to fludy our inclinati-
ons, and to compliment our humour, we
are likely to have work enough. To look
for To rbliging a World as this comes to,
h xo mir-^alcul^.te extremely. When all is
done, irioil People will love themftlves
beft. Ihvrelore we Ihould not be furpri-
zed when we (ee them prefer their own
Intereft, break a Jeft at ourCoft, or raife
thcmfeives by our deprelTion. 'Tis poffible
they may only makt Reprifals, and return
our own uftge upon us. However 'tis good
nor 10 build too much upon the Fairnefs of
odr:rs. More efpecially ; thofe who wou'd
be tafie, mud not be Nice in trivial Mat-
ters,- nor infiHon Pundtualities in Behavi-
our ; nor be afRided at the Omiifion of
a little Ceremony. All People do not love
to be ty'd down to Forms, nor to walk in
Trammels. If a Man values Regard, he
needs not ask the Company ,• he may give
it hinr^i'elf ii he plea&s. Thefe Disputes
commonly diforder none but Weak and
Fantaft^ck Minds, who have taken a Surfeit
of Profperity : And fince God has fent
them, no CrofTes, they are refolved to
make ibme out of their own Indifcretion.

To

40 Of the S P L E E N.

To conclude: He that would live at Eafe
iliould always put the bcft Confirudionon
Bufmefs, and Converfation. He ihould
not fuppofe there was MaU'ce, or Contempt,
meant him in every Adion he does not
underiland. To interpret up to this Ri-
gour, will make him often miftaken, and
always upon the Fret : And is the way
neither to be juft to others, nor kind
to himfelf.

O F

4'

O F

EAGERNESS

O F

DESIRE

DEfire is a Confcious Emptinefs,an un-
farisfied Capacity ; It implies want
in the very Notion, and fuppofes the
Abfence of the Thing defired. Was our
Power equal to our Will, Defire would
be a lliort-liv'd Pailion ; it would generally
begin and end at a fingle Thought. For
then wefliould put our felves in PofTcflion,
at the firft fight, of whatfoever we belie-
ved agreeable. Every fntelligent Being,
if its Force was not limited, would foonbe
Mailer of all known Perfedtions. And as
Defires are the Confequence of Imperfedli-
on, fo'^tis likely they are naturally enliven-
ed to awaken our Induftry, and make us
purfiie an Advantage. Did our wifhes
keep a due proportion to the goodnefs of
D Things^

42 0/ EAGERNESS 0/ DESIRE.

Things, and not mount above the proba-
bility of Succefs, all were well enough.
But Men are apt to mifcalculate, both upon
the Fahe and the Event : And then wrong
Judgments, and vifionary Hop-es, always
produce extravagant Defirts. And how
gay (bever the Fancy may be made this
way, yet there is great reafcn for Caution
and Temper. To deiire witli Eagernefi
is a beggarly Conditlcn ; It argues a keen
Senfe of Want^ and makes the J^ind r-gji
frroliing after foreign Chjeds, and grow
Clamorous arK^ Impc rtu!;ate. Apd he that
begs hard» is ciiher very poor, or very co-
veious. A wife Man Ihould be fatisfied
with him.felf, and live upon the Fund of his
own Sufficiency, fie fiiould keep his incli-
nations within the compafs of his Power,
and wiili himfelf always juft what he is.
There is Freedom, and Greatneft, and Plea-
fure, in (uch a management as this. But
to over-look the Entertainment before him,
and languilli for that which lies out of the
way, is fickly and fervile. To fay, he
mult have fuch a thing, is to fay, he mufi
be a Slave. It lays him at the Mercy of
Chance and Humour, and makes his I-iappi*
ncfs precarious. Now he that cannot give
himfelf leave to be earie,u'ill hardly ever be
fo long together. What a long courfe of Sub-
iiiifHon and Attendance muft a Man run

through

of EAGERNESS of DESIRE. 43

through when his Appetite prefcribes to
him ? Refolvingto Purchafc at any Rate, is
in e(Ie5t to fend a Blank to the Seller, It
encourages him to draw up the Conditions
at Pleaiure,and to rife upon us at the difcre-
tion of Avarice, or 111 nature. If we ex-
amine thefc violent Purftiits, we dial! find
they have more of heat than light in them.
The Objed is over-fiou rifted by iheFond-
nefs of Imagination, which ufually paints
beyond the Life, and fticks in the outward
Varnifh, without having either Lcifure or
Capacity to difcover the Coarfenefs under-
neath. How happy ihould I be, cries one,
if I had fuch an Eftate, fuch a Place at
Court, or Poll in the Army ? 'Twould fuit
my Genius, and my Humour exaflly.
Give me but That, and I have done Wifh-
ing for my Life time. You have it alrea-
dy, Ten times finer than 'tis any where
elfe. Make much of vour Imagination :
for you'll fcarcely ever Pattern it. 'lis not
poilible to Build up to the Model of the
Brain : Nature does not furnidit io faft as
we can think. For often times the Scenes
of Fancy are richer than thofe of Creation.
Gold fhincs no where fb Glorioufiy as 111
the Mifer's Head : And Ambition makes a
Crown fparkle, more than the Jewels of
the Indies. Nothing draws fo finely as
Affedlion : There mufl be fom.e Colou-

D 2 ring

44 0/ EAGERNESS of DESIRE.

ring extraordinary to julLfy the Ardour,
and reconcile the Dorrge to Scnfe. And
thus things are often half rpciied Lcfcre
they are gained, and grow cheap under
Uft and Experiment. He that would re-
liih Succeft to purpofe, fhould keep his Paf-
fion cool, and his Expedation low ,• and
then 'tis polhble his Fortune might exceed
his Fancy. Now^ a?^ advantage always
rifts by (urprizej and is almoil doubled
Ly being un'ook'd for. To go on, thcfe
who deiire too eagerly, generally hope too
faft,- 'tis natural to pals irom wishing, to be-
lieving. And thus their Affcdions impofe
upon their Reafon, put them upon exped-
ingCmprobabilities; and (b lay them open
to Mifcarriages. Now Deflre and De{J3air
when they are both at the height, are Ibme
of the ftrongcil: Ingredients of Unhappinef?.
He that gets a Fall upon tlie Speed,^ comes oH:'
w^ell if he does not break his Limbs. To mi(s
that whicli a Man (its his heart upon, purs
his Fancy into aFcaver^ it drinks up his
Blood, and fires his Spirits ,* and throws
him into ali t'lo Poftures of Impatience.
Such a grating Difjppointmentflupincs the
Senfe, and Ipcils the Palate,- and makes the
remaining Satisladtion of Life i\Qt and
infipid. Like Children, when we lo(e our
Favourite Play-thing, we throw away the
r^il in a Fit oV Pettiilinefs. VVc fee there--

\or^

Of EAGERNESS of DESIRE. 4^

fore if \vc u ouki play a fafc gamr^and keep
xMattcrs quiet :>i liome, we nuifi engage
with Temper, and fecure a Retreat^ and
nor love an} thing w ichout Referve, or
Meafurc. Farther,

Strong deHrcs lue commonly attended
with Eears proportionabb. The Man is
kept waking, and felicitous: He fiarts at
the leaft check in Motion ,• every Cloud
over cafts him v/ith the Spleen; and he is
equally anxious both how to get and fecure.
And w hat can be expeuied in this Region
of Incondancy, where accidents are (0 nu-
merouSjWhere h3pes appear and vanifh like
Phantoms ; w here neither Things nor Per-
fons contmue the fame Jong together?

Befides, v»ere there no other Motive^
the iliortn^fs of our fight ongin to mode-
rate cur Affedions. To vviih violently ior
tilings, unlefs we underilood ourf^lves and
them better, is like running in the Dark;
a Man may happen to juftle a Port. How-
ever, the hurry of the Purfuit \v\\\ make
but a fiuriTiing Pace, and fpoil the Grace-
iulnefs of the Motion. But the Luftre of
the Surface dazlcs the Senfe^ and conceals
the more inward Defeits. People do not
confider^thatthe bed Metal is not wirliouc
Alloy ; and that there are fpots in the Sun.
To this we may add, That the Name of
Misfortune is often miiappiy'd : There

D 3 arc

4^ 0/ EAGERNESS of DESIRE.

are many Adventures would Plague more
than Pieafey if they were driven home.
And yet when Men are rcfcucd from the
danger of their own Choice, they com-
monly want the Dlfcretion to be either ea-
fie or thankful. But let the event be never
fb lucky, the fatisfadlion Vv ill wither, and
the appetite wear oft' in time. Diamonds
grow dim, by being long look'd on : And
Mufick may play tijl the ears are almofl:
grared.

To proceed : Strong defires are Tempta-
tions to the ufe of ill means. In the Tu-
mults of PniTion, Reafon is feldom heard.
He jhat will have a thing, will have it
right or wrong. When Covetoufnels or
Ambition are in their iuil Career, there is
no flopping them with Notions. Si v/o-
landum ejl jus reg}iaru!i ca-.tja^ "violandum ejl^
iind there is an end. Akah could neither
eat nor drink, till he had i\\t Vineyard^
and thereiore e'en left it to 'jezaleCsQow-
fcience to put him in Poflcdioo. And if the
Purfuit were never fo innocent, the Pur-
chafe is not tantt : The Mind is over-pro-
portioned to the advantages of Life; they
will not hold out to the length of Defirc,
And (ince they are not big enough to latisr
fie, they fboiild not be big enough to difla-
tisfie, Solomon tells us, All is hut Vanity and
Vexation of Spirit. And does any Man think

to

O/' EAGERNESS of DESIRE- 47

to make more of the World than 6"^/^^^;^?
Can he cxpcd to Command, or improve it
farther than that Wile and Mighty Prince ?
We do but ditlurb our Q^il.^t, and mifpend
our Thoughts, and make our {qIvqs Mean,
by throwing away our Inclinations upon
thefe Things. To make ftioit work on't :
Let a Man defire to be Wife: And if he has
this WifhyWs likely he may ne'er be trou-
bled with another,

?f?^>

D 4 ^'^ OF

49

O F

FRIENDSHIP.

I N A

DIALOGUE

BETWEEN

Thilander and So^hronm.

Phil, O I R, You are welcome to Town.
^3 Methinks 'tis almoft an Age fincc
I faw you laft.

Sopb. Sir, I thank you : I had been here
fooner at your fervice, had I not been de-
tained by a Misfortune.

Phil. I am forry for the Occafion : Pray
what is it ?

Soph. I have lofl my old Friend, on
whole Acquaintance you have heard me
value my lelf fo much.

Phil. Is he dead? That is a Misfortune
indeed ! He was a mofi: admirable Perfon,
by the Report of all that knew him.

Soph.

50 0/ F R I ENDS H IP.

Soph. Yes. His Charadler could fcarce-
ly be raifed too much. Were 1 not well
adured he was remov-cd to Advantage, I
fhould pals my Time extremely III without
him. But now 1 am almoft ailiamcd to
Grkve, becaufe it looks more like Self love ^
than Friendiliip.

Phil Truly to be forry a Friend is not
with us, when he is better from us, is a
Sign we rate our Convenience higheft ;
and mourn more for the Living than the
Dead. However, 'tis cuftomary to do fo j
and it paiTcs for Affcdlion well enough ,• and
1 believe isfo in a lefs perfect Degree.

Soph. 1 am glad you have m^ade me an
Excufe ,* for I was carried off my Philofb.
phy a little at firft, do what I could.

Fhil. Be nor concerned. A Sigh or a
Tear, juft at Parting, is natural and gene-
rous. But you have quickly conquer'd
the common Infirm.ity, and refign'd your
felf to the Happinefs of your Friend. Tm
confident, he that acquits himfelf fohand-
. fomly, mud have a jufl: Idea to form his
Pradiice : And I heartily wifli you would
pleafe to lay it before me.

Soph. YoLi are rcfblved to treat People in
MoumiKg with Ceremony. I thank you
for your Civ lity ,* and for propofing fo
agreeable a Suhjet}, Were I qualified to
defcribc the Olfices of Friendihip, none

could

Of FRIFNDSHIP. 51

could undertake it more willingly. Such
an Employment would afFed me to that
Degree, that I iliould almofl: fancy my
Friend alive again. But I think I had
better decline the Task, than injure the
Argument. However, if you pleafe to afilft,
and fet me In, I will endeavour to recoi-
led: my felf for a (hort Conference, as well
as I can.

Thil, To begin then, fince you will have
itfo: I remember 'tis a fame us Saying in
Ariftotkj That he who is pleas d with Solitude
tnuji he either a wild Beaft.^ or a God, This
Sentence, though it favours what we are
upon in the Apphcation, yet methinks it is
a ftrange Paradox in the Pofition. But for
the Credit of the Author, if it can be
made ferviceable, I (hould be glad to fee
it.

Soph. Iconfefs it looks fomevv'hatfurpri-
zing at firft S/g/;^, that Two fuch different
Natures fliould agree in any Difpofttion, or
Branch of Life. But with Submifiion, the
Saying carrys a very fignificant Meaning :
And imports, That thofe Beir^gs who can
live without a Sociable Correfpcndence,are
extraordinary either in their Defel:ts^ox Per-
fe^ions. They muil be under the Standard
of humane Nature, or above it : and have
(bmething that is either Savage^ or Div'jr.e^
in their Compofition. The hrft is not ge-
nerous

52 0/ FRIENDSHIP.

nerous enough to relifh fuch a Communi-
cation ; the other is above the Ufe o( it.
That humane Fmndfhips are partly foun-
ded upon the Wants and Imperfedions of
Nature, may be (iid without Difparage-
ment ^o (b noble a Relation. A Man has not
every thing growing upon his own Soil and
therefore is willing to Barter With his
Neighbour. This Exchange of Oiliccs,
when 'tis managed with Franknefs and Fi-
delity, excites native Generofity, and im-
proves into Confidence and Affedion. But
God is all things to himfelf : He needs no
foreign Commerce to furnilli his Happinels,
And as he cannot receive an Advantage, (b
neither does his SatisfacSion depend upon
giving one.

Phil As to what yo'j remark upon the
Divine NatureJ agree with you. But for the
reft, if it is the Author's Meaning, I am
not over- fond of it. To derive Friendfliip
from Indigence, is in my Opinion to mi-
Hake its Original, and alTign it too mean an
Extraftion. Inclination, and Efteem, and
GeneroO^^y, feem more creditable and likely
Caufes offo noble a Production. 'Tis Worth,
and Bravery, and good Humour, which
engages one virtuous Perfon to another.
Thefe Q;ialities excite Admiration ; and
Admiration improves into Love ; and Love
proceeds to Intimacy and Union. And all

this.

0/ F R I E N D S H I p. 5 ;

this, without any httle Expedtationsof Ad-
Viinrage. To give Iiiterefl a Share in Friend-
fliip, is in cflcd to fell it by I^jch of Candle,
He that bids mod ihall have ir. And when
'tis thus mercenary, there is no depending
on't. 'Twiil be always (hiking irom one
Point to another, and defert upon Danger
and Diflrefs,* and when a Man has mod
need of his Friend, he may go look him.

Soph, Don't miilake me, 1 am far frrm
giving Interell the Afcendent* I would
have Honour and Inclinaticn manage the
Affair, over-rule the Choice, and govern
in the Progrels. But after all, I mull (ay a
ProfpeCl: of Advantage may come under a
lower Conl'ideration, without doing either
Damage or Di(credit. For why fliould not
a juil Regard be allow'd tothat which bet-
ters my Condition ? The Appearance of
G^^<^ moves the W'lllXvj natural Neceflity :
And that which excites De(ire, will have a
Weight in Conliiltation, and help to deter-
mine for the Defjgn.

?hil. If Profitis atall concern'd, Iwon^
der thofe v\ ho have leaft need of it, and feem
moll above it, (hculd be mofi; forward to
engage? Are not the greateii Men often-
times ftrongly difpos'd ior Friendibip ? Do
they not invite Fairly to it, and reward it
Liberally ? To give an Indance: What oc-
cafion had Lccltus and Afrkanus for Ai\u

ilance?

54 0/ FRIENDSHIP.

fiance ? Perfors of their Fortune and Qua-
lity could well have fiood upon tb';ir owri
Legs, and needed not to lay in tor Coun-
tenance and Support : And yet none c! ofed
more heartily, or carried their Friendfhip
toanoblerplcight.

Soph. Under Favour, Great Men want
Supporters as well as others,- and wife Men
will provide them. But allowing your In-
ilance : I grant you Money, or Protection,
may not be always projeded inFriendfliip.
A Man may engage to entertain himfelf
with a wife and agreeable Acquaintance,
Now Pleafure is an Intereft of the higheil
kind. 'Tis the laft End of Adion and De-
fire. Why does any Man take Pains, but
to live eafier either in his Mind, or fome
way elfe ? Why is he fond of Wealth, of
Power^ or Company, but only to pleafe
himfelf? Now 'tis aimoft impodible to live
pleafintly without Friendihip. Humane Na-
ture is imperfed:. It has net found enough
to furnifli out a Solitary Life. Paradifc,
barr'd from all Commerce, would be infup-
portable ; and make a Man run mad with his
Happinefs. But without a Friend a Man is
almofl: alone in Company. Referve, and
^Sufpicion, and guarding againft Mifcon-
ftruftion, cramp the Freedom of Strangers,
and dilute the Entertainment. I may add,
that Virtue it felf is not fufficient to attain

its

of FRIENDSHIP. 55

its End frnglc. A gO(x] Man oi'ten warts
an Alliftanc to diret^ his Judgment and
qaickcn his Indullry, and foriily h;s Spi-
rits. Infomuch that the very IncHnatioii
to an intimate Corrcfpondencc, ftcins con-
trived for Advantage.

Phil. As I take it, a Friend is calkd^Aller
Irlem. From whenc:^ I conclude the Mo-
tives to Friendihip and Se!l-love ihould be
the \j.wx. No'vV a Man docs notexpe(?cto
maKe a Penny of himi'elf. 'Tis not the
Profpcd: or Reward which makes him af-
feded to his Perfon, Lut Jhrk Love and
Khjdnejs, And h.ovv then can we be jull
to the Relation we are Treating, unleR our
Inclinations go upon tiie fame generv'^us
Ground.

Soph, With Submilfion, ycin Objedion
goes upon a Miltake. ror tAi^.xi' it, a great
deal of Intereft in Self-Love A Man is con-
fiderably paid for his Pains. The Cafe fivMds
thus : Every one is more intimately [cnfi-
ble oiPleafure or Pain^ in his o vn Perlon,
than in that of another. For this Reafoa
he will find himfelf extremely concern-d to
herilh that, which entertains him 'o well.
And uniefs he cakes care, w ill give him the
greatell Difturbance. Now Intereft lici on-
ly in a Proportion of Lofs, or Gain ; And
where thefe run higheft, as they do at honie,
Intereft is moft concern'd. From whence

it

^6 Of F RIENDSHIP.

it follows, That Self-Love^ is one of the
mofl: Mercenary Actions' in Nature.

Vhil, 'Tis the firfl time I have heard Co,
I perceive you are refblvcd to (lick to your
point of Interefl: : But fmcc you have allow-
ed it fo moderate a Share, refined the No-
tion, and corred:ed the Malignity, I (hall
e'en let it pafs. And before we go any far-
ther, give me leave to add, That Confor-
mity of Judgment and Temper,feems no in-
confiderable Motive to begin a Friend(hip.

Soph. Right. A Refemblance in Humour
or Opinion, a Fancy for the fame Bufinefs
or Diverfion, is oftentimes a Ground of Af-
fection : Men love to fee their Thoughts
and Inclinations approved. This confirms
them in the good Opinion of them{elves :
And therelore they feldom fail of being
grateful to the Occafion. Nature, like Nar-
cijfus^ is ftrangely taken with its own Re-
flexion. A Conformity of Opinion and De-
fire, looks like a Multiplication oi ones Self.
A Man fees his own Beings as it were,
doubled and extended in his Friend ; and
then 'tis no wonder if he loves him.

P/;i/. I think now, we may have ac-
counted for the Rife of Friendihip ; I wiih
you would run over the Means of Culti-
vating and Preferving it ; the Extent of the
Offices^ an ; the Advantages of the Relation.
For novv I have you engaged, I (hall leave
yju to your iel£ Soph,

0/ friendship; 57

Soph. Then brieOy to oblerve your Or-
der. There goes a gnat many Qualificati-
ons to the conipleating this Relation. There
is no fmall iliare of Honour,ancl Confcience,
and Sufficiency required. There will be
Occafion for largenefs of Mind, and Agree,
ablencfs of Temper. For Prudence of Be-
haviour ; for Courage and Conftancy ,• for
Freedom from Palfion and Self conceit.
A Man that's fit to make a Friend of, muft
have Condu6t to manage the Engagement,
nnd Refolution to maintain it. fJe mufl:
ufe Freedom without Roughnefs, and Ob-
lige without Defign. Cowardife will be-
tray Friendihip ; and Covetoufnels will
rtarve it. Folly will be naufeous ; Pailion is
apt to ruffle ; and Pride will fly out into
Contumely and Negled*. Pride is fb unfo-
ciable a Vice, and does all Things with £o
ill a Grace, that there is no clofing with it
A proud f4aa will be fure to challenge
more than belongs to him. You muft ex-
ped: him ftiff in his Converfation, fulfbm
in Commending himftlf, and bitter in his
Reproofs. 'Tis well if his Favours are not
turn'd into Injury and Affront ,• fpoiled ei-
ther by the Contemptuous way of doing,or
by upbraiding after they are done. Such
Behaviour as this frights away Friendfliip,
and makes it ftand off in Diflike and Aver-
fion. Friendiliip, though not nice and ex-
E ceptious,

58 Of FRIENDSHIP.

ceptious, yet muft not be coarfely treated,
nor iifed with Diftance or Difdain. A Cor-
refpondence managed at this Rate, may be
fupported by Neceility, but neverby incli-
nation. The Man may be kept for Ibme
time, but the Friend is loft. Friendlhip, to
make it true, mull have Beauty as well as
Strefjgth : Charms to entie^ir ^ as well as
Poiver to fupply. An obliging Air is a Cir-
cumftance of great Moment. 'Tis a good
Sign of a benevolent Mind ; which to fpei^k
properly gives the whole value to a Cour-
tefy. To improve the Relation^ there muft
be a Willingnefi to receive a Kindnefs, as
well as to do one. He who always re-
fufes, taxes the Profferer with Indifcretion
and declares his Afliftancenccdieis..

An inodenfive Pleaftntncis - is another
good Quality for the fame purpofe. This
Talent enlivens Converfation, and relieves
Melancholy, and Conveys Advice Vv'idi bet-
ter Succefs than naked Reprehcnfion. This
guilding of the Pill, reconciles the Palate to
the Preicription, without weakning the
Force of the Ingredients. And he that can
cure by Recreation, and make Pleafure the
Vehicle of Health, is a Doclor at it in good
Earneft.

ThiL Spare me a Word, or I ftiall loft
the Opportunity of a Queftion. Tis faid,
That Friendihip either finds People equal,

or

of FRIENDSHIP. 59

or makes them fo: Do you think it fo
much a Leveller as this comes to?

Soph, No, There is no more nccefilty for
an Equality of CoruhtTO)u than thut rhcir
Knowledge, or Stature, lliould be of the
fame Proportion. I conicis where the Difle-
rence is confidcrable, the Invitation muftbe
the fairer. A Man mufl: ftoop his Hand for
his Friend, and raife him up towards his
own Ground. The Advantage muft be laid
afleep. There muft be no challenge of Su-
periority, or difconntenancing of Freedom,
on the one hand : Nothing of Envy, or
Repining, on the other. In my Opinion,
Difparity in Age, (eems a greater Obltacle
to an intimate Friendfliip than inequality of
Fortune. For the Humours, Bufinefs, and
Diverfions, of young and old Men, are ge-
nerally very diSerent. So that if they ufe
a full Freedom, and let their Inclinations
ftrike out, they will difpleafe ; if they balk
them, they'll be uneafy. Befides, the Oc-
cafion of the(e different Thoughts, is not to
be removed. A wealthy Perlbn may cure
the Indigence of \\\$ Friend, aad make him
as Rich as himrelf,if he pleafes. But Age and
Youth cannot be made over^ or adjufted.
Nothing but Time can tak^ away Years, or
give them. However, this Impediment does
not always take place : Socrates and Alci^
liades may ferve for an Inftance. And old

E X Lcclhis

6o 0/ F R I E N D S H I P.

Lcelhis prorcircs he had an extraordinary
Kindnefs for ievcra! young People.

FbiL Now ifycu pieaie to the Extent of
the Office. How far is a Man obliged to
(erve his Friend ?

Soph. As far as he is able, and die Jnte-
refl: of the other requires it. As far as Oppor-
tunity, Di(cretion, and former Preingage-
ments will give leave. To Break upon the
Score of Danger, or Expence, is to be mean
and narrow Spirited. Provided always the
Afiiftance may be given without undoing a
Man, or prejudice to a third Ferfon ; with-
out Violations of Conicience, or Honour.
Where the thing is unlawful, we mufc nei-
ther Ask, nor Comply. All Importunities
againft Juftice, are Feveriili Defires, and
not to be gratified. Where Virtue is not
made the Meafure of a Correfpondence, 'tis
no better than that of Thieves and Pyrats.
'Tis a fcandalous Excuie to fay, I murther'd
a Man, or betray'd my Country, at the In-
Itance of a Friend. When Principles and
Duty lie thus at the Mercy of a little Cere-
mony, we are likely to have a good Time
on't ! He ihat would engage me unwar-
rantably, takes me for an illPerfon. His
Motion is an Affront; and I ought to re-
nounce him for the Injury of his Opinion.

Phil. \ am perfedly of your Mind ,• and
fi-jail go on to aoother l>iaeilion. Is it fair to

conceal

0/ FRIEN DSHIP. 6i

conceal any tiling from a Friend ? Or muft
theCommunicntion be entire, and vvitliout
Limitation ? Are not Secrets in Referve, un-
generous Sufpitions ; and inconfiftent with
the Confidences of Friendilup ?

Soph. 'Tis poflible fome People luve
drain'd Courtcfy in this point : And made
their good Nature over-ballance their Cau-
tion. My Anfwer, fince you are pleated to
ask it, is This : Whatever my Friend is
concerned to know, I ought to acquaint
him with ; and iland the hazard of the Dif-
covery. But in other Cafes, a Man may be
allowed to keep a Corner of his Sou! to him-
ieir. While the Secret is lodged at Flome,
it can never hurt mic. For 'tis certain I Ihall
always be true to my own Intereft ; and
have a Kindnefs for m.y fclF: But 1 cannot
fo well Er?fure the Conftancy of another.
And why then ihould I put my fe!f in his
Power to no Purpofe ?

To difpatch the whole Point. Asfar c'^s
Prudence and JuiHce will permit, we ought
to ufe a Friend with all the Franknefs and
Generofity imaginable. There mufi be no
flinting of Inclination, no computing upon
Favours ; for fear we.fliould do morethcin
we receive. This is to State Accounts^ and
looks more like Merciiandize than Friend-
fliip. Exadnefs, and Management, and Ob-
ftrvation, is a Sign of Inditferency and D'u
E I urulh

6r Of FRIENDSHIP.

ftruft. It may do well enciigh among
Strangers, but a Friend fijould be treated
at a nobler Rate ; and ufed with more Con-
fidence and Affeirion. Vv'c ftould examine
his Occaiions, and prevent hif^ Defires, and
fcarce give him time to think he wanted an
Afiillancc. A forwardnefs to oblige, is a
great Grace upon a Kindnefs, and doubles
the intrinuck Worth. In thefe Cafes, that
which is done with Tleafure^ is alwa^/s re-
ceived fo.

To pafs on to the Advantages of Friend-
fiiip : Now thefe are fb noble, and fo necef-
fary, that Empire it felf is infipid without
it. Augujlus^ and T'lherius^ had Loftinefs
enough in their Temper, and affcd'ed to
make a Sovereign Figure ; and had their
Nature been more independent , would
have liked a Solitary Pride very well, But
this difiance woukl not do their Bufinefs.
They were glad to part with the Singulari-
ty of their 5aare in fomc Meafiire^ to lay
their Majcdy afide ; and to purchafe Free-
dom and Familiarity at the Expence of Pre-
rogative. Where they faw the Difpofition
agreeable, they made no Scruple to raife
mean Subieits to the higheft Flonours, to
quahiie them for Intimacy and Converfa-
tion. They found the Satisfactions of Grear-
neis imperfed:, without the Additions of
Friend iliip. They thoudit themfelves un°

of FRIENDSHIP. (5j

fafe without the fupports oiTrufi; and un-
eafy without the Permifnons of Freedom,
To appear in their Roies always, would be
a troublefome Piece of- State. Unlefs they
can be contented with the Happinefs of a
Pageantjthey muft, to fome Perfons at leafl,
condefcend to the Hahit^ and wear the Hu-
mour of other Mortals.

'Tis fomewhat Remarkable what Com^
mines obferves of Charles Duke of Burgun^
fly : This Prince was fo very referv'd, that
he would impart his Sfc-r(?/^ to No body ;
efpccially thcie which troubled him mofl.
Whereupon the Hiftorian tells us, That
this Clofenefs did Impair^ and a little Perijh
his Underfianding. Fompeys Ambition was
as great as Ca^Jar's ; his Projed was the
fame, but his Over-refervednefs undid him.
He might have been Mafter of the Entcr-
prize before Ceefa/s Competition : But he
was Co Myfterious, that his Party knew not
what he would be at. And their having
no Aim to dired and proportion their Afii-
ftance, was the Caufe of his Mi(carriage.
But befides the Di(appointmenrs r.ttcnding
this Humour, the Uneafinefs of it mufi be
almolt infiippoitabie,- cfpecially to thofe
who are in Bunncfs, or Trouble. Thofe
who have no Friend to difcharge their
Cares, and their Grievances upc;:, are (K
one may ufe fo hard an Expruiiionj a:'Jorc
E 4 cf

64 0/ F R I E N D S H I P.

of Carniil^^ls to ihcmCdves; and prey upon
their own Vitals. A fwelling Difcontcnt is
apt to Suffbcate and Strangle, without Faf-
fagc. Whereas tho(c who live within the
Communication of Friendihip, have a Vent
lor their Misfortunes. They may falely go
to the Bottom of the Matter, report the
niceft Cafe, and expofe the affected part to
Cure and Compalhon. Fricndfbip has a no-
ble Effe6l upon all Accidents and Conditi-
ons : It relieves our Cares.raifes our Hopes^
and abates our Fears. It doubles our ]oys,
and divides our Griefs. A Friend who re-
lates his Succefs., talks himfelf into a new
Pkafure. And by opening his Misfortunes,
leaves part of them behind him. Friendfliip,
like feme univerfal Medicine, works con-
trary ways ,vbut always to the Benefit of
Nature. And as the Union of Bodies iox
tifies the Adion at tiomc, and weakens the
Imprefiions of Fiolence^ To there is a propor-
tionable Improvement from the Union of
Minds.

Neither is Friendjhip only ferviceable to
heighten our Pleafurcs, and compofe our
Pafiions. 'Tis likewife of Sovereign Ufe to
theUndcrfianding. The Benefit of Conver»
fation , if there was nothing glfe in it,
would be no inconfiderable Improvem„enr.
Difcourfe ( without Enthufiafm ) creates a
^ight within uSj and difpels the Glqom and

Coa«

0/ FRIEND SHIP. 65

Confufion of the Mind. A Man by tumb-
ling his Thoughts, and forming them into
ExpreiTions, gives them a new kmd of Fer^
mentation; which works them into a finer
Body, and makes them much clearer than
they were before. A Man is willing to flrain
a little for Entertainment, and io}urniJhior
Sight^ and Approhafkn, The very Prcftnce
oi a Friend,fcems to infpire with new Vigor.
It raifes Fancy, and reinforces Reafbn ; and
gives the ProducT:ions of the Mind better
Colour and Proportion. Convcrfation is
like the Difcipline o'l Drawingout^ and Mu-
ftering ; it acquaints a Man with his Forces^
and makes them fitter for Service. Beiidcs,
there are many awakening liints and Ren-
counters in Difcourfe ,• w hich like the Col-
lifion of hard Bodies, make the Soul ftrike
Fire^ and the Imagination fparkie : Efieds
not to be expedcd from a fclitary Endea-
vour. In a Word, The Advantage of Con-
vcrfation is fuch, that for want of Compa-
ny a Man had better talk to a Foft^ than
let his 1 houghts lie Smoking and SrBpther-
ing in his Head.

Another Advantage of Frkndlhip^ is the
Opportunity of receiving good Advice:'Iis
dangerous relying upon our own Opinion.
Affedion is apt to corrupt the judgment.
Men, like faUe Glades, generally rcprefcnc
their Complexion better than Nanirc'hns

made

66 0/ F R I E N D S H I P.

made it. And as they are likely to over-
flourifh their own Cafe, fo their Flattery is
hardeR to be difcover'd. For who would
fufped fuch Treachery at Home ? Who
would imagine his Reafbn fuborn'd againft
his Interefl ,• and that himfelf was guilty of
putting Tricks upon himielf : Now no-
thing is fo eiTedual to refcue a Man out of
his own hands, as the plain Dealing of a
Friend. For Inftrudion from Books, (Irikes
the Im^agination more faintly, than that
which is delivered F^va voce. And obfer-
ving refembling Mifcarriages in others,may
raiflead us by thedifparity of the Inftance.
Befides, People are not fond of (earching
after their own Faults. To lie poring up-
on their imperfcdions, and Deformities, is
a dull Entertainment. A Man has no Plea-
fure in proving that he has plaid the Fool :
And therefore had rather go upon any other
Difcovery. Accordingly we may obferve,
That they who are too Bigg> or too Wife,
for Admonition, do a great many ill, un-
becoming, and ridiculous Things. As for
Bufinefs^ the alTiftance of a Friend is mofl
ufeful ; to form the Undertaking, and fe-
cure the Steadinefs of the Condud. In
matters of Moment, our Hopes and Fears
are commonly ill ballanced. A Man is apt
to be too eagerly engaged, to make juft Fle-
marks upon the Progrefs and Probability

of

Of FRIENDSHIP. 67

of Things- Nothing fo proper as a judici-
ous Friend in fuch a Cafe ; to temper the
Spirits, and moderate the Purfuit: To give
the Signal for AcSion, to prcfi the Advan-
tage, and ftrike the Critical Minute.

Foreign IntelHgence may have a Spy in
it, and therefore fliould be cautioufly re-
ceived. Strangers (I call all fuch excep-
ting fr/f;/^^) are often Defigning in their
Advice, and make a Property o{ their Cli-
ent, And though their Inclinations are
hearty, they may give wrong Mcafures, by
miftaking the Caft. An old Friend hoiS the
whole Scheme in his Head. He knows the
Conftitution ,• and the Difeafe, the Strength
and the Humour of him he affifts : What
he can do, and what he can bear. And
therefore none fo fit to prefcribe; todired:
the Enterprize, and fecure the Main-Chance,

Farther : Friendjhip is net confined to
the confulting Part ; it comes in likewife at
the Execution. Some Cafes are fo nice that
a Man cannot appear in them himfelf, but
muft leave the Soliciting wholly to his
Friend, For the purpofe : A Man cannot
Recommend himfelf without Vanity, nor
Ask many times without Uneafincfs. But
a kind Proxy will do Juftice to his Merits^
and relieve his Modefly, and eiTcd: his Bu-
finefs; and all without Trouble, Blufliing,
OX Trnputation.

Thefb

68 0/ FRIENDSHIP.

Thefe Confidcrations ought to make
Fricndfliip (acred, and guard off all Injury
and Mifundcrftanding. 'Tis great Folly,
as well as Injufticc, to break off fo noble a
Relation ,• efpecially one which has flood
the Tcil of a long Experience. For Fricnd-
fhip is one of thofe kw Things which are the
better for the Wearing, Alphonfus the Wife,
King o\^Aragon^ tells us, That a// the Acqui-
fitions and Purfiiits of Men^ excepting Four^
were hilt Bawhles ; \. e. old Wood to Burny
old Wine to Drink^ old Books to Read^ and
old Friends to Converfe with.

To part with a tried Friend without
great Provocation, is imrear3nable Levdty.
It looks as if a Man's Spirits were turned
Eager, and his good Humour worn out.
Such Inconftancy of Temper, feems to be
governed by Caprice, and Curiofity ; and
to turn more upon Intereft than Affedion.
An ambiguous Expreffion, a little Chagrin,
or a fiart of Pailion, is by no means enough
to take leave upon. The beft People can-
not be always Even, Awake, and Enter-
taining, No perfon performs at this rate
of Exadnefs, and therefore fhould not re-
quire it. The" Accidents of Life, the In-
difpofitions of Health, the hnperfefiions of
Reafori, ought to be allowed for. A Para-
difijcal Temper is not to be expecled from
fojldihivian Mortals, The bare Inequality

cf

Of FRIEND SHIP. 69

of the Seafonsy is enough to give one the
Spleen. And therefore your IJlanclers ought
to bear with their Friends, more than thofe
that live upon the Continent. A Man that
would make the Befl on't, mult live under
the j€jiiator : And in that fteady Climate^
he may pofiibly find People always in the
Humour. To be ferious : Nothing but
pinin Malevolence can juflify Difunion.
Malevolence ftiewn either in a (ingle Out-
rage unretraded, or in habitual Ill-nature.
Such Behaviour, 1 confefs, is a notorious
Breach of Articles ; it llrikes at the Funda-
mentals, and makes a Correfpondence im-
practicable.

When the Engagement proves thus un-
lucky, the way is to draw off by Degrees,
and not to come to an open Rupture. Let
the Acquaintance be Decently buried ; and
the I lame rather Ge? out.^ than bQ Smother J,
For as Cato w^ell obferves, though in the
Phrafe of a Taylor, Friendfljtp ought not
to be Unrip d^ but Unftitch\L

O f

7»

O F

POPULARITY

Popularity, is a courting the Favour of
t:ie People by undue Pracflices, or for
unwarrantable Ends. By tho Peopky Imean
rhofe who are under the Government of
taKe Reafoning, or vitious Inclinations, let
their Condition be what it will. The Po-
pular Man's Defigns are Power, Wealth,
Reputation, or all togetherr. He that is
confcious how^ much his Vanity exceeds his
Force, and that his Merit will never carry
up to his Ambition ; if he gets but a fa-
vourable Juncture, and a rifing Ground, to
Work he goes. He pretends a great Con-
cern for his Country, and a more than or-
dinary Infight into Matters. Now fuch
ProfeiTions as thefe, when they are fet off
with fomewhat of Gravity and Figure, ef^
pecially when they are recommended by a
Treaty are very proper to difpofe an Audi-
ence to hear Reafon. So that now he ven-
tures to acquaint them with the Secret of
thriv Privileges. That the People are the
O iginal of Power : That Government is
always convey 'd with an Implication of

Truft,

71 0/P OP IILARITY.

Truft, and Reftrvation : That Governours
are only the Executors and Admin iflrators
of the Peoples VF/ll : That in firid: Reafon-
ing, 'tis a nobler Prerogative to give a
Crown than to wear it : That the Pomp of
Princes is nothing but the Livery of the
SubjeCis Bounty ; and that the greatnefs of
the Wages^ ought not to exempt them from
the Condition of a Servant, This, with a
little Flourifli abcut Mifcarriages and Arbi-
trary Defigns, is (Irangely Taking. He
that has fuch a burning Zeal, and Iprings
fuch mighty Di(coveries, muft needs be an
admirable Patriot. What can a civil Peo^
pie do left than refign themlelves up to his
Condud; and preient him with their Un-
derftandings ?

To come from the State to the Church ;
He that would be an Agreeable Ecclefia-
ftick, muft furvey the Pofture of Things :
examine the Ballance of Interejl ; and be
well read in the Inclinations and Averfions
of the Generality : And then his Bufmefs
will be to follow the Loudeft Cry, and
m.akc his Tack with the Wind. Let him
never pretend to Cure an Epidemical Di-
llemper, nor fall out with a Falliionable
Vice, nor queftion the Infallible Judgment
of the Multitude. Let him rather down
with a Sinking Fadion, charge a StragUng
Party, and hang upon a broken Rear. Let

him

0/ P O P U L A R I T Y. 7^y

him Declaim againft a Solitary Errour, and
Batter a Publick Averfion , and Prefs the
People upon thofe Extremes, to which of
themfelves they are too inclinable. And
when Fears and Jealoufies become clamo-
rous, when Difcontents run high, and All
grows Mutinous and Mad; then efpecial
Care mud be taken not to dilate upon the
Authority of Princes, or the Duties of O-
bedience. Thefe are dangerous Points, and
have ruined many a good Man, and are
only to be handled when there is leaft Oc-
cafion. There are other nice , though in-
ferlour Cafes, in which a Man mudguard,
if he intends to keep fair with the World,
and turn the Penny. For the purpofe: If
he is in the City, he muft avoid haranguing
againfl: Circumvention in Commerce, and
unreafbnable impofing upon the Ignorance
or NecefTity of the Buyer. If you meddle
with Diana of the Ephefians^ you muft ex-
ped: to loft Demetriius Friend (hip. The
Dues will come in but heavily at this Rate:
But to be fiire all the Voluntary Oblations
in Prefents and RefpeB^ are abfolutcly loft.
We are a Trading People, (fay fome of us)
and muft have no interfering between Bufi-
neis, and Religion. If the Pulpits and the
Exchange will not Agree, wc muft live, and
there is an End cn'u.

To

74 0/ POPULARITY.

To proceed : If his Cure lyes among the
Lawyers. Let there nothing be faid againil:
Entangling Property, Spinning outoiCau-
feSj ^qwt^lmg oi Clients ^ and making tlje
Laws a greater Grievance than thofe who
break them. No Rhetorick mull be (pent
againil Defending a known Injuflice^again^ 1:
Crofs-biting a C^ountry Evidence , and
frighting him out of Trurb, and his Sen.
ks, 'Tis granted, that Touching fome-
times upon thefe Heads^ is the only way to
improve the Audience : Such Plain dealing
would either Recover , or Difarm them :
Pvcform the Men, or Expofe the Pradice.
But then you'll fay, this Method goes too
much to the Quick. This Divinity may
bring the Benchers upon the Vreacker^ and
make him fall under Cenfure and Difcoun-
tenance. Now a perfon of Difcretion will
take care not to Embarras his Life, nor ex-
pofe himfelf to Calumny, nor let his Con-
fcience grow too flrong for his Intereft, up-
on any account.

To fpeak generally : A Popular Man
always fwims down the Stream : He never
erodes upon a prevaiHng Miflake, nor Op-
poics any Mifchief that has Numbers, and
Preicription on its fide. His Point is to
ileal upon the Blind fide, and apply to the
AlTedions : To flatter the Vanity , and
play upon the Wcaknels oi thofe in Pov/-

er.

0/ POPULARITY. 75

er, or Intercft ,* and to make his Foitune out
of the Folly of his Neighbours.

Not that 'tis a Comaiendation to be of a
Morofe and Cynical Behaviour,* to run
counter to the Innocent Humours and Cu-
ftoms of Mankind, to be Coarfc or Unfeafb-
nab'e in Admonition ,• or to avoid the good
Opinion of People, by Ruflick Incompli-
ance, by Pcevilhnefs or Singularity. But
then neither ought a Man to Pleafe another
to his Prejudice, to fortify him in an Er-
rour by an Over-olScioufhefs, and to Carefs
him out of his Safety and Difcretioo.

And after all, the Succefs is no fuch migh-
ty Matter. If one confiders, he'll find as
little Credit as Confcience in the Purchafe.

For what (brt of Reputation muft that be
which is gained by Methods of Infamy ? to
debauch Mens Underftandings in order to
procure their Good Word, is a mofl aami-
rable Tedimony of our Worth ! A Blind
Man muft needs be a fit Judge of Proporti-
ons and Colour. Thefe Patents oi Honour^
which are granted thus by Surprize^ are al-
ways recalled when the Party is better Ad-
vifed. The Efteem gained this way, like a
Love- Potion, works more by the Strength
of Charm, than Nature; and if ever the
Perfon recovers, tke Hatred will be much
greater than the Afleition.

F 2 Tiie

76 0/ P O P U L A R I T Y-

The Truth is, if there w as no Foul Play
ufed, or the Artifice undifcovered , there
would not be much to brag of. For an Uni-
verfal Applaufe, is feldom little lefs than
two Thirds of a Scandal. A Man may al-
mod fwear he is in the Wrongs when he is
generally Cryed up. Either Incapacity
or Prejudice, Negligence or Impofture, dif-
orders the Judgment of the Multitude.
Their Underftandings are often too Weak,
or their Paflions too Strong to Diftinguifli
Truth, or pronounce upon the Right of the
Ca(e. it a Great Man happens to make a
falfeStep, and ftrikes out into a Sudden Ir-
regularity , he needs not queftion the Re-
fpedl of a Retinue ; How is an Exploit of
this Nature celebrated by the Crowd, and
(liouted home with the Pomp of a Roman
Triumph ? In fine : To endeavour not to
Fleafe, is Ill-nature ; altogether to Ncgled:
it, Folly ; and to Over-ftrain for it, Vani-
ty and Defign.

77

THOUGHT

I N A

DIALOGUE

BETWEEN

Hylarchm and Lucretianm.

Hyl. T Have often thought what it is to
^ Think ; and the more I prefs the
Enquiry, the farther I am from Satisfadti-
on. The Operations of the fl'luirl are (b
peculiar, fo foreign to all the other Ap^
pearances of Nature , that 'tis hard to aC-
ilgn them a proper Original. Without
Tlj'mking , we can have no ijen(e of Being ;
and with it , we are we cannot tell what.
So that the fame Faculty Teems to make
us acquainted v;ith , and Strangers to our
felves.

Lttc. I am furpriz'd to find you entang*

led in fo {lender a Difficulty. Thinking

F 3 every

78 A THOUGHT,

every Body knows is the work of the
Brain: That is the Forge in ^^nv^ch all the
Speculations of the Underftanrling , and
the Appetite^ of the WiJl^ are hamincr'd

Out.

Hy)L I confcfs Pofilbihtics go a great
way. But in my Opinion , the Brain has
a very unpromihng Afpe^l: for fuch a Bu-
{xn^'is. It looks like an odd fort of Bog for
Fancy to paddie in. When I can fee pco-
p!c tread Sen^e out of Mud, as they do Eels,
then I may be inclined to believe xkiZXBratns
and Reasoning are of Kin ; in the mean time
I defire lo be cxcufcd.

hue. I'm forry your Conceptions arc fo
Unphilofbphical. You fcem to forget that
the Brain has a great many {^Tiall Fibres^ or
Strings in its Texture; which according to
the ditFercnt Strokes they receive from the
Animal Spirits^ awaken a correfpondent
Idea, and give us thofe Notices of Things
which we call thoughts.

HyL A little clearer, if you pleafe.

Lt^:c, You mufl know then , that the
Nerves, which have their Origin in the
Brain^ are branched into a great many fine
Subdivif.ons , and fpread upon all the Sur-
face of the Body. Thefe are the Chanels
in w hich the xAnimal Spirits move : So that
as foon as any foreign Objcd; preflcs
ppon the Senfe ; thofe Spirits w^hich arc

poft'^

^THOUGHT. y^

ported upon the Out-guards, immediatciy
take the A!arm,and (cower off to the Brah^
which is the Head-Qjarters, or Office of lu
telligerxe^ and there they make their Report
of svhat has happened.

Hyl. I fuppofc they return loaden like
Bees, and disburthen thcmfelves in theC^^^
much after the fame manner?

Luc. I have told you the Information is
convey 'd by ftriking upon the Fhres^ and
giving them a particular Bent ; which im-
prints the Charader of the Objedl upon the
Mind.

Flyl I (]]ould almofi as (bon imagine,
tliat the ftriking A Viol with a Bow, ihould
entertain the Inftrument with its own Mu.
Tick. But as I remember, feme fay the
Spirits Tilt lb violently, that they make
Holes where they ftrike; which are no
fooner open, but the iJeas run into them
as fall as may be. And after they have lain
there a little while, grow as drowfy as
Dormice, unlefsthey are roufed by a ntw
Summons. By the way, What are Animal
Spirits ? mcthmks they perform firange
Things.

Lhc. They are a kind of little Pellets,
wrought of the finer parts of the Blood.

HjL Then I perceive they are Bodies all
this while.

F 4 Luc.

8o A THOUGHT.

L«c. Yes, But admirably furnifh'd for Di-
Ipatch and Intelligence.

HjL Let thenn be as Sleek, and well
Timbered, as thofe Atoms Epicurus made
his Soul of; yet I'm afraid they are not al-
together qualify 'd for that Office you have
put them in. For (uppofmg a Bird fits be-
fore me ; thefe Mercurys immediately run
up to the Center of Senfatzon^ to give an
Account of what is arrived. Now in doing
this, either every fingle Animal Spirit muft
convey a whole Reprefentation , which
would multiply the Objed, if not overload
the Carrier ,• or elfe they muft divide the
Image amongft them, and fo lug off every
one his (hare. This I confefs is the more
equal way : But then when they have ta-
ken the Objed: ro pieces, how they will fet
it together again, is hard to imagine. For
they cannot ilrike all upon one F-*oint ,• and
if they could, they would jumble the Pro-
portions, and run the Objed; all on heaps ;
w^here the later Imptellion would go near
to deface the former. But if they impinge
upon different Parts, and make every Part
fcnfible with the Stroke; 'Tis true then
they hive it among them , but which
way the Whole iliould emerge , is ftill
incomprehenfible. For fuppole the Image
was painted in Order, without any Dii-
locacion :, vacant Intervals , or Interlop-

^THOUGHT. 8i

ing ; yet the parts of the Filres being di-
ftind, and impregnated by diftind: Spirits,
they can account no farther than their (hare
of Motion reaches : And therefore how they
(hould club their particularlnformaticns in-
to a common Idea, is inconceivable. For
inftance : If a Cake is broken among twen-
ty People, though there may be nothing
loft in the Divifion, yet 'twilf be next to
impofTible for each Perfon, from the view
of a fingle fragment, to underftand what
Relation either in Site, or Magnitude his
proportion bears to the whole. Befides, if
any of the returning Spirits fliculd happen
to fall foul upon others which are outward
Bound:, ( which is not unlikely : ) Thefe
Counter-motions would over-fet them, or
occafion a latter Arrival; either of which
Accidents would maim the Image, and
make it imperfed.

Thefe Rubs you fee will lie in the way
of Senfation : But then in the Bufmefs of
Imagination^ the difficulty is ftill greater.
For here are no external imprefiions to be-
gin the Motion. 'Tis true, outward Ob-
jeds will make us perceive them, whether
we will or no. But the Exercifes of Ima-
gination are oftentimes purely voluntary.
When the Paflions are not violent, we may
check or quicken, change or extinguifn the
Operation as we pleafe. Now I would glad-

8z J THOUGHT.

ly know the rnain Spring of the Motion.
What Power it is which opens the Scene,
and gives direction to the whole Mariage-
ment ; which chalks out the CoDrfe ot the
Spirits^ and Hmits their Conruniffiori, both
as to Time, and other Circumftances of
A(9:ion ?

Luc, I perceive you imagine a Mecha-
nlcal Solution impoffible. But if you ex-
amined the exquiilte nnenefs of th© Ani-
mal Spirits, and the exa6t proportion be-
tween them and the Fihres^ to give and
receive Impreflions, I believe you would
alter your Opinion ; Efoecially conHdering
this Hypothefis is fiipported by matter of
Fatl,

I-IyL We'll examine your matter of FaH
afterwards. At prefent let mc tell you,
fincc both the FiheSy and Spirits j are Ma-
terial; I think it impoffibie for them to
produce Edcds^ fo much above the Vigour
of the Caufe. You may as well exped: that
two Bowls fliould grow fcnffble by Ruling;
Asthat the Rencounter of any 5^^/(?5,(liould
awaken 'era into Perception and Reajoning.
The whole Force of Mechanifm^ confifts in
Matter and MotioyK Matter is nothing but
ExtenfiGH^ that is, Length, Breadth, and
Dcprh. And Motion implies no more than
a change of Situation in the Parts of Mat^
ter. Now thefc two Ingredients, though

ne-

A THOUGHT. 8;

never fb well mix'd, will not rife into the
Cotnpofition of a Spirit. Thoughts^ and
Dimenfions^ are the moft incompatible-, iin-
refcmbiing things in Nature. To make the
firfl: out ot the latter, is a harder Mctamor-
phofis than any is in Ovid. Who ever heard
of an Ounce of Pain, an Inch of Deiirc,
or an Ell of Contemplation.

Luc. I fuppofe you fancy if Matter and
Motion can make a Thought \ a Thought may
make Mafter and Motion.

Hyl. Why not? what fliould hinder diis
Mercury from being fix'd after Subiimation,
and thrown back into its former (late ? But
as this won't qo^ To neither will the other.
Take a Body and run it through a!l Shapes
and Changes; force it into al! Climates,
and bandy it through t\\^ Univcrft ; yet
like feme young Travellers, 'twill come
home as dull, and unthinking as it went
out. For all this Buftle amounts to no
more than making the Parts and Motion
greater, or lefTer than they were before ,•
and giving them a new Neighbourhood.

Luc, I iliOuld have fancy 'd that wlicn
the Parts were broken fine, and curiouily
filed, a brisk touch of Mo:ion would liavc
quickned them into Thinking.

Hyl. Motion makes them Think I you mny
as well expecfc Difcourfe from a Tcmp-ii,
cr ConHagrtion, And as for the finencrb'

of

84 ^THOUGHT.

of Parts, if that fignifies any thing, a Mite
would have more Senfe than a Man. And
to carry on the Improvement ; One would
think we might beat Spice till it felt the
Pejlle ; and with a good Flint and Steel >
ftrike Confcioiifnefs into a Tinder-box.

Luc. What makes you Co pofitive againfl
theScnfibility of Matter ?

Hjl. Becaufe 'tis nothing but Extenjion
varioufly figured.

Luc. Do you know all the Affeclions of
Bodies? if not, why do you confine their
Operations?

Hyl.^ If you aj,k me whether I know all
the Effeds which may refult from all the
pofsible Combinations of Matter and Moti-
on : I anfAver, No ,• neither is it neceffary.
But this I know, That all your Tranfm.u-
tntions can never hunt a Body out of Exten-
[ton. You iray divide, or confolidate ; al-
ter the Superficies, the Bulk, or Place;
quicken the Motion, or interrupt the Quiet ;
but aiter all 'will have Longitude,Latitude,
and Profundity, in fpite of Fate. The
Confequence is, That all the Revolutions
in Nature can give it nothing more than
different degrees of theft Dimenfions.
And w^hat affinity has Thinking with fuch
Attributes as thele ? No more than there is
btween a Syllogifm and a Tanlwand, In
a word: If Thinking is eflential to Mat^

tei\

^THOUGHT. 85

ter^ then all Matter muft Think -, and if fo.
Stocks and Stones will come in for their
fhare of Privilege. But if all Matter does
not Think^ none can ; for the EfTence of
all Matter is the fame.

Luc, Does it imply a Contradidion for
Matter to Think ?

Hyl. Truly, in my Opinion, as much as
for a Man to be a Horfe.

Luc. Why io ? Does Thinking extinguifli
Est en f\ on ?

Hyl. It extinguiiljes the Idea if you will;
and that is (uiEcient Proof it does not be-
long to the Thing.

Luc. Becaule Extenfion and Cogitation arc
unallied in their idea's, and this latter is not
implied in the Notion oi Matter^ you con-
clude this Faculty does not belong to it.

Hyl. Yes ; and with good Reafon. For
how can the Diftindion of Subftances be
known, but by the different Properties and
Operations which proceed from them. ;and
which way can thefe be difccvered, but by
the diftind: Notions and Senrimoiitswe
have of them >

Luc, Are you fure your Idea of Matter
is compleat?

Hyl. That the full Notion of Corporeiiy
is compri2:'d within the three Dimenftons^ is
as clear as that two and two makes four.
To thefe VinKnfwns add what Dofe of Mo-
tion

86 ^THOUGHT.

tion you pleafc, and then you have railed
the whole Pojfe of Mechaaifm. And when
you have Diiciplined it in all Podures. and
Figures, 'twill be Matter and Motion (till.
For you may better fuppofc, That a Moufe
may produce an Elephant, than that Mat*
ter and Motion Ihould propagate out of their
own Species. Now theie two Principles
fall valHy ihort of the Notion of Coyifciouf-
jiefs ; and are no ir.ore like Perception^ than
Colours refemble Sound.

Luc. You take the Differences of Idea's
for dcmondrations ot diftinction in things ;
will that hold:

HyL Yes, or clfe we have nothing to
truft to. !f clear and diuinct Perception^ is
not the inlallible Mark of Truth, 'tis impof-
fible to know any thing. For ail Reafoning
is at lait refolved into Self evident Princi-
ples : Now tliefe Magifterial Propofitions
don't Difpute for Belief, but demand it .-
They flaih Convidion fo Powerfully that
there is no refifling them, unlefs you will
luppofe our Faculties are laKe : And then
it will beMadnefs to argue about any thing.
To return ; Don't you think the Whole is
greater than any Part of it ?

Luc, I allow it an indifputable Axiom ;
what follows?

HyL

^THOUGHT. 87

HyL Why as plain and as primary a
Truth as it appears, 'tis but a CoDfcqucnce
oi'w'hat I mentioned before.

Luc What, that a Diftindion of Idea's
'/jirrsa Diilindlion in Things.

H-l Yes, Fordo but attend, and you'll

■: the reafon why you pronounce

iV^joh bigger than a ?art is becaufe the

' » t?ikes up a greater room in the Notion,

•nd includes a more corriprchenuve Reality^

dian the latter.

Luc, It leems then the Fundions of Life
and Reafomng^ procev^d from an mmaterial
Siibuance ; and that the Body and Spirit^
are perfeitly diftindt.

Hyl Nothing more certain : And if a
Spine has no Extenjion^ it can have no
p^.ris ; from hence it becomes indivifible,
and thence immortal.

Luc, \ ovvn ihefe Confequences are very*
clear : but ihen they are embarrafled with
foine appendent Difficulties which (hock a
Man's IJnderftanding.

Hyl. Look you ! we mud not let goma-
nifefl: Truth.s, becaufe we cannot anlwer all
Queftiens about them. Objedlions arc no
good Evidence againlt pofitive Proofs. This
K:rupulous way would make us deny our
Senfes : For there is fcarcely any thing we
meet with, but puts our Reafon to a ftand,

88 ^THOUGHT.

in fome Circumftance or other : But pray-
where does the Pinch lie ?

Luc. Why, by this Scheme all Commu-
nication between Sou! and Body is cut off;
and yet nothing is more certain than that
Thofe two maintain a large Correfpon-
dence. You (ee we move our Limbs at our
Pleafure, and receive various Impreilions
according to the objeds of Senfe, and the
Habits ot Conflitution. But how the Soul
can move the Body, or be affeded by it,
without Extenfion, is part my comprehen-
fion. For all Motion is perform'd by Refi-
nance, and Refiftance fuppofes Conta(Si:>
Contad requires a Superficies, and this
implies Extenfion ; fo that where Extenfi-
on is abfent, the other Requifites muft fail
of Courfe : At this rate, a Soul may as foon
puQi dow^n a Church-Steeple, as ilir a fin-
g!e Atom.

HyL I confefs I can't tell you how this
Affair is managed. 'Tis pofiible the Soul
does not move the Body at all.

Luc. How then comes it to pafs that Mo-
tion is (b perpetually conftquent to our
Will ? For the Purpofe : When I have a
Mind to walk, the Mufcles are immediately
put into a Pofture of Travelling, and
do their Office at the leaft Notice imasina-

Hyl.

A THOUGHT. 89

Hyl. I believe this myfterious Corre-
fpondence depends on the Laws of the
Union ; which by Sovereign Appoiritment
are order'd to confift in a certain Recipro-
cation of Thoughts and Motions^ and fo vice
verfa.

Luc. You mean, when I would move
iny Finger, God direds the Organ for fuch
a Performance : And on the other hand,
gives me Ideas fuitable to the Prefence of
fenfible Objects, and to the State of the
Union.

Hyl. Right.

Luc. But why do you make u(e of this
Suppofition ? Do you believe the Power of
Exciting Motion exceeds the Force of the
Soul ?

Hyl. 'Tis not improbable it may. For if
this Privilege lay within our reach j one
would imagine we (hould know fbmething
more oF the Manner of ufing it. But 1
don't pretend to determine any Thing.

Luc. You don't think it impofliible for a
Spirit to move Matter ?

Hyl. By no means : If it were, there
would be no fuch Thing as Motion. For
Extenfion implies no Nccelfity of being Mo-
ved : It fuppofes no more than a bare Ca-
pacity for juch an Event. Now that Power
which brings this Podibility into Ad, muft
be fbmcthmg diflind: from Matter. Be-

G fides :

90 A THOUGHT.

fides : The Regiilurity of Motion, vifible in
the great Variety and Curiofity of Bodies,
and the conflant and even Revolutions of
fome of them, is a Demonftration that the
whole Mafs of Matter is under tl. ' - -^ct
of a mighty Intelligence,
■- Luc, ByyourReafoning, I conceive ^ci
telieve that the Power of Motion^ is tixhrt
an incommunicable Perfection of theSu-^
preme5f/;?g, or elfe a fort of Prerogative
Royal, which he is pleafed to keep m his
Hands, that we may be the more fenfible
of our dependance.

Hyh I think that Opinion not improba-
ble. You know the Apoftle telJs us, That in
Hir/i ive Live^ Move^ and have our Being •
Which Words 'tis likely will bear a more
Literal Senfe than is ufuaily imagined.

Luc, May befo. But to return ,• IfMat^
ter be fo uncapable of Thinkings as (eems to
have been proved; How comes it about
that the Operations of .Sf^^y^j and Reafon^ va-
ry fo much according to the Difpofition of
the Organs ^ For if the Mufick does not de-
pend on the Inftrument, what's matter whe-
ther 'tis in Tune, or not ? Nov/ you know
any ccnffiderable Degrees of Sicknefi, or
Age, fiat the Senfes, extinguilh the memo-
r}^ and weaken the Underltanding: So that
the Vigour oi the Mind feems almofl fti-
fied under thele Corporeal Oppreflions.

A THOUGHT. pi

HyL I grant tlie Powers of Senfation^xQ
concra6led or enlarged, made keen or lan-
guid, according to the Temper of the Body.
But 'tis likely thefe Circumllances are no
more than occafional Caufes of this Variety,
My Meaning is, That there is no natural
Connexion between Thought and Matter
and Motion : Or that the Soul and Body
do not d6l by dired: Force upon each
other. Tis true^ Senfattons and PallionSj
feem to depend upon a particular Set of
Motions : And the Body , on the other
hand, feems to fall into different Poflures
by the Orders of the Mind ,• yet thefe ef-
fedts may not refult from any mutual Agen-
cy, but meerly from the Will of a third
Power. That this fuppofition is poffible,
needs no proof : That 'tis matter of Fadt,
feems likely ; becaufe the two Parties
are fo efientially foreign and diflimilar,
that they feem uncapable of entertain-
ing any Commerce by virtue of their own
Strength.

Lf4c, If the Operations of Life have no
immediate dependance on the Quality of
the Organ ; why are our Senfes worn up
with Age, and decay with the vifible Parts
ot the Body ?

Hyl, When the common Period of the
Union is aknoft expired, 'tis likely Provi-
dence gives us notice of It by fuch icnfible
G X De-

91 A THOUGHT.

Declenfions, that we may difengage frcm
the World by Degrees, and prepare the bet-
ter for fo great an Alteration.

Luc. Why does Pain t oil ow from Ob-
(Irudions, Oiiiocation, Difcontlnuity, (^r.
and Pleafure from thofe Actions which fup-
port the Frame ?

HyL To encourage us to keep the Body
in repair, and to prevent Diflblution.

Luc, Your an{\vering in the Final C^uth^
makes me believe you are at a Lofs for the
Efficient,

HyL As to that, Tis probable the Di.
vine Oeconomy has fetled fuch an inter-
changeable Train of thoughts^ and Motions^
between Soul and Body ; that as (con as the
Gccafional Hints fpring out, the other will
as conftantly follow^ as if they were pro-
duced by the moft immediate Caufality.
Forlnftance: If I cut my Finger, I /hall as
certainly feel Pain, as if my S©ul was co-
extended with the Limb, and had a Piece
of it fawn through. So when I am difpo^
fed to Strike, the Adion w ill be performed
with the fame Force and Regularity, as if
it was conduced, and puihed on by the
Will^ in the molt corporeal Manner.

I mention this both to illuftrate the
Point, and to (liew that w^e ought to guard
upon bath Parrs of our Compofition : That
there may be nothing done which is un-
becoming

A THOUGHT. 95

becoming, or diftgrces with the Intend-
ments of Providence.

Luc, If the Soul and Body have no in-
trinfick or eflential Aptnefs to take or re-
ceive ImprefTions from each other; why
is the Struflure of the later {o curioufly
Framed ? Why is there fJjch variety of
Parts, and fuch admirable Proportion ; By
your Scheme the Soul might have t'.e fame
compafs of Seyitiment and Tcrcepiion^ and
do every jot as vvelJ, if it were united to a
Clod.

HyL So it might, though it had never
an Atom belong to it. However your Q^jc*
flion about the Curiofity of tlie Body, may
be anfwer'd by faying, 'That 'tis probably
fo framed to flicw the VVifdom and Power
of the Architect, and to heighten the Beau-
ty and Dignity of the Creature.

Luc, Do you fay the Soul may be as hap-
py without a Body, as with it ?

HyL I fay 'tis podible to be fo. Though
God may order it ocherwife,ifhe picafes; as
in EfTed: he has done with refpedt to ?he
Refurredion. But let this lad Difpute lie
undecided. And belore 1 take my leave, I
can't but obferve to you, that there are a
great many (Irange Appearances in Thoughts^
Methinks, if it might Le, I would gladly
underftand the Formation of a Soul, run it
up to its Purjflum Saliens^ and fee it beat

G 3 ilic

94 ^THOUGHT

the firft confcious Pulfe. Thefe Thoughts
whence do they arile? What Stuff' are they
made of? And what Vigour is it that gives
them fuch an Inflantaneous Produdion?
They are conceived in full Maturity, and
itep into Perfection at firft. They fcorn the
GxziCizn?}ViSO\ Bodies, and the heavy SucceC
ilons of Motion. They gain the Race at a
Start, out-fifetch the Speed of Gunpowder,
and Diftance Llglu and Lightning.

Luc, It th:y come up in that Perfedion,
why are feme Thoii^Hs Taid to be unfiniftied.,
and to require the working off with Labour
and Time >

Hyl I grant you Frojeds, Harangues,
and Chains of Reafbning, are not fo quickly
Wrought up. They include Multitude,
and Order, and Choice 5 and therefore
muil: have fome Lejfure for Ranging and
Invention. But as to fingle Idt^s^ Inccn*
nexions, and flight Touches^ my Obfer-
vaticn holds good. For pray what time
does it take to raifethe Notion of a Moun-
tain ? Or to Think from England to J^pan ?
A Man may kt both the Poles together in
his Head, without trouble j and Clutch
the whole Glohe at cne Intelledual Grafp, if
he pleafes. To go on : Methinks the Con-
veyance and Diipofition of Things in the
Mind, is very extraordinary. What Fa-
culty is it which takes the Model of the

Jargeft

^THOUGHT. 95

largefl Objeds, and draws the Pidure in
Little? That reconciles all difagreeingQua^
lities, and lodges Sympathy and Antipathy,
Fire and Water, together without diftur-
bance ? That contrads the Intervals of
Space^ unites the Diftances of Time, and
draws Pafi^ Prefent^ and Future^ into a fingle
View ? How comes it to pafs that fuch an
infinite Number of Things are placed with
fuch Order and Diftindion in the Memory ^
notwithdanding the Tumults and ContU'
fions, Marches, and Counter-marches, of
the Animal Spirits ? What room is there
for fuch variety of Chara^ers^ and length
of Records^ What is the reafon feme re-
markable Pafiages will remain freili and en-
tire for Sixty Years together,- when all the
Furniture of the Plead has been often re-
newed in that Period ?

Luc, I confefs I can't explain the Hoiv to
you, unleG the impregnated /^/^rd'^, or Spi-
rits^ at their going oft, depollt their Charge
wdth thofe that remain.

HyL They are very jufl: if they do (b :
But 1 am afraid this handing of Notions from
one Piece of Brain to another, is fcrnevvhat
unintelligible, in fiiort, if you rePiedt up-
on the Liberty of Thought^ the Extent, the
Abftrad:ions, and all the singularities of
its Operations ; you'll be obliged r-; affiga
it a nobler Original than Matter and Motion.
G 4 Liic,

^6 ^THOUGHT.

Luc. I am fatisficd with what you fay ;
and upon a through View , I find the
Syftem of a Mechanical SquI^ wretchedly
ridiculous.

Hyl All the Branches of Scepticifm are
fo. If the Succefs of our Hohhifts were no
better than their Reafbning, they would
have few Difciples. But fome People are
willing to be impofed upon. For loofe
Pradlices muft have fupporting Principles^
otherwifc there will be no Quiet.

Adieu.

O F

97

O F T H E

ENTERTAINMENT

O F

BOOKS.

THE Diverfions of Reading, though
they are not always of the ftrong*
eft Kind, yet they generdly Leave a better
Effedl than the groflerSatisfadions oiSenfe :
For if they are well chofen, they neither
dull the Appetite, nor drain the Capacity.
On the contrary, they refreih the IncUnati-
ons, and ftrengthcn the Power^ and improve
under Experiment : And which is beft of
all, they Entertain nnd Perled" at the fame
time,- and convey Wifdom and Knowledge
through Pleafure. By Reading a Man does
as it were Antedate his Lite, and makes
bimfelf contemporary with the Ages pau.
And this way of running up beyond one:^
Nativity, is much better than Plato s Pre-
exifience ; becaufe here a Man knov/s fbrne-
thing of the State^ and is the wifcr lor it ;
which he is not in the other.

la

p 8 Of the Entertainment of Books.

In converfing with Books we may chufe
our Company, and difengage without Ce-
remony or Exception. Here we are free
from the Formalities of Cuftom, and Re-
fpe(SI: : We need not undergo the Penance of
a dull Story, from a Fop of Figure ; but
may fliake off the Haughty, the Imperti-
nent, and the Vain, at Pleafure. Befides,
Authors, like Women, commonly Dreft
when they make a ViHt. Refped: to them-
{elves makes them poliili their Thoughts,
and exert the Force of their Underftanding
more than they would, or can do, in ordi-
nary Converfation : So that the Reader has
as it vverr- the Spirit and Ejfence in a narrow
Compafi ,* which was drawn off from a
much larger Proportion of Time, Labour,
and Expence. Like an Heir, he is born
rather than made Rich; and comes into a
Stock o'iSei?fe^ with little or no trouble of
his own. Tistrue, a Fortune in Know-
ledg which DefcenJs in this manner, as well
as an inherited £y?^/^,is too often negledled,
and iquindered awny ; becaufe we do not
confider the Difiiculty in Raifingit.

Books are -a Guide in Youth, and an En-
tertainment for Age. They fupport us un-
der Solitude, and keep us irom being a
Burthen to our (elves. They help us to
forget the Croffnefs of Men and Things ;
coaipofe our Cares, and our Paflicns,* and

lay

of the Entertainment 0/ Books. 99

lay our Difappointments afleep. When w^
are weary of the Livings we may repair
to the Deady who have nothing of Peevi/li-
nefs, Pride, or Defign, in their Conver-
{ation* However,

To be conftantly in the Wheel has neither
Pleafure nor Improvement in it. A Man
may as well exped: to grow ftronger by al>
ways Eatings as wifer by always Reading,
Too much over-charges Nature, and turns
more into Difeafe than Nourillirr.ent. 'Tis
Thought and Digeftion which makes Books
ferviceable, and gives Health and Vigour
to the Mind. Neither ought v;e to be too
Implicit OY^^i\gmr)gto Authorities^ but to
examine before we Affent^ and preferve our
Reafon in its juit Liberties. To walk al-
ways upon Crutches^ is the way to lofe the
Ufe of our Limbs. Such an abfolute Sub-
milTion keeps us in a perpetual Minority^
breaks the Spirits of the Underftanding,
and lays us open to Impofture.

But Books well managed afford DiredJi-
on and Difcovery. They itrengthen the 0/--
gayt^ and enlarge the Profped*, and give a
more univerfal Infight into Things, than
can be learned from unlettererl OHtxvT^'aou.
He who depends only upon ills own Expe-
rience, has but a few 'vlateriais to wcrk -jp-
pn. He is confined to narrow Limits both
of Place, and Time : And is not fie to draw

a large

loo of the Entertainment of Books.

a large Models and to pronounce upon Bu-
fineft which is complicated and unufual.
There feems to be much the fame difference
between a Man of meer Fra^kCj and ano-
ther of Learning, as there is between an
Empirick and a Phyfician. The firft may
have a good Receipt, or two ,• and if Dif-
eafes and Patients were very (tarce, and all
ahke, he might do tolerably well. But if
you enquire concerning the Qaufes of Di-
ftempers, the Conft'ttution of human Bodies,
the Danger of Symptoms^ and the Methods
oiCure^ upon which the Succefs of Medi^
cine depends, he knows little of the Matter.
Oa the other fide : To take Meafures whol-
ly from Books^ without looking into Men
and Bufinefs, is like Travelling in a Map^
where though Countries and Cities are well
enough diftinguiflied, yet Vilbges and pri-
vate Seats are either Over-looked, or too
generally Marked for a Stranger to find.
And therefore he that w^ould be a Majler^
muft Draw by the Life, as well as Copy
from Originals, and joyn Theory and Ex-
perience together.

O F

lOI

O F

CONFIDENCE

Confidence as 'tis oppofed to Modefly,
and diftinguilhed from decent Aflu-
rance, proceeds from Self-opinion ,• occafi-
oned by Ignorance or Flattery. When a
Man over-rates himfelf by his own Folly,
or the Knavery of others, he is prefently
for falling to work with his Privileges ; and
takes care upon all OccdHons to do juftice
to his Merit, This Extravagance makes
him over-forward in Bufinefs, afTuming in
Converfation, fuddain and peremptory in
his Anfwers, and afraid of nothing Co much
as to feem within the Podibility of a Mi-
ftake. 'Tis true, it fometimes happens that
People who have the Wit to know they
arc good for little, fet up notwithftanding
for Men of Sufficiency. They areior try-
ing if they can ferve a Turn upon the Weak-
nefs of the Company. But this Trick feldcm
fucceeds long together : For if a Man wants
a good Opinion of himfelf, and is notfinctre
in his Vanity, he will be apt to want Spi-
rits, and Prefence of Mind, to do his Bufi-

nefs :

io> Of CONFIDENCE.

nefs : A Diffidence of himfelf will make the
Paint fali off, Tink his Figure, and betray
his Meannefs,- efpecially when he meets
with thoft who are his Superiours in Quali-
ty, or Senfc. A Man muft firft put a Cheat
upon hiffifejf, before he can expect: to do any
Good with other People : For he that is not
conceited in hisConlcience, is never hkely
to make a Coxcomb worth a Groat. But
w^hen the Mind h throughly tindured, the
Face will hold the fame Colour; and the
Man w^ill be Proof againil all Oppoutions of
Senfe and Difficulty : t^or as Malhranch ob-
ferves, Peoples Opinions of themftlves, are
commonly legible in their Countenances.
Thus a kind Imagination, makes a bold
Man have Vigour and Enterprize in his Air
and Motion* It ftamps Value and Signifi-
cancy upon his Face, and tells the People
he is to go for fo much ; who oftentimes
being deceived by the wafh^ never examin
the Metal, but take him- upon Content. Not
that Men are bound to look as Sheepiihly as
they can, for fear of an Imputation : For
ibmetimes a Confcioufnefs of Worth ,• a
Noblenefi and Elevation of Mind, together
withFinenefsof Conftitution, gives Luftre
and Dignity to the Afped:,' and makes the
Soul, as it were, fliine through the Body^
But to return : A Man of Confidence prct
feth forward upon every Appearance of

Ad-

0/ CONFID ENCE. 103

Advantage ; and thinks nothing above his
Management, or his Merit. Heisnoteafily
difcouragedby the grcitne(s of an Attempt,
by th"- Q^jfJiiy oi Rivils, or the Frequency
Oi Miic^rriage-. He is ready to rally after
' v"te;:t - ^f«d grows more rrorblefcme up-
Thus where his Force is too
:ie prevpiis by dint of Impudence :
. :^ ..Yople are (lormed out of their Rea-
fon and f nciinations ,• plagued into a Com-
hance; and forced to yield in their own
Dc^tence. Theft Men of Forehead, are
magnificent in their Promifts, and infalli-
ble in their Prefcriptions. They love to
enfure a Caufe, and feldom talk under Cer-
tainty and Demonftration. This Talent
makes them often fiicceed againft modeft
Men of much greater Sufficiency, where
the Competition is governed by a popular
Choice. For though there is Reafon in ma-
ny Cafts to decide Controverfies by the
Vote ; yet 'tis no lefs true, on the other
hand, that the Majority of Mankind is fel-
dom the Wifeft. The Multitude are more
fmitten with Appearances, than Things,
The Noife, and Glitter, and Parade of a
Pretender, calls up their Attention ; and
flailies upon their Weaknefs, at an irre.
fiftable Rate. It furprizes their Imagina-
tion, and fubdues their Judgment : So that
a bold Undertaker gains mightily upon the

Peo-

104 Of CONFIDENCE.

People, efpecially at his firft Setting out.
Nay, wife Men are fometimes over-born,
or impofed on this way, when they are
taken at a Difadvantage. Indeed this
raculty is of great Ufe to play a Prize
with , or carry on an Impofture ; and
therefore your Quacks , Figure- (lingers,
iPetty-foggers , and Republican Plotters,
cannot well live without it. It enables a
Man to Flourilh , Rail , and Romance,
to Admiration. It makes Impertinencies
ftine, Impoffibilities feem credible, and
turns Rats-bane into Elixir Viae, And
when Matters are brought to a Pinch,
and the Crowd drawn out, in Expedla-
tion of fomething extraordinary; then if
the Mountain will not come to Mahumety
he will for once condefcend to go to the
Mountain. And thus by entertaining the
Company with a Jell ; the Prophet's difen-
gaged, and the Miracle adjourned to a
more convenient Seafon. However, theft
Sparks meet with their Mortifications : For
when they happen to fall among People of
judgment, they are looked through imme*
diately ; and then the Difcovery fpreads
apnce: For Confidence is apt to expofe it
ft U ; o over-grafp Bufinefs ; to talk without
thinking; and to fail in the Decencies of
Con^'eriacion. Now when a bold Man is
out of Countenance , he makes a very

wood*

0/ CONFIDENCE. 105

wooden Figure on't. He has no Hand at
Blufhing for want of Pradtice : And Aiis
Modefty with (b ill a Grace; that he is
more ridiculous in the Habit of Virtue,
than in that of Vice. To go on witli him
a little farther : One of this Charadter, is
like an Out-landi(h Show; mofl: admired
atfirfl: Sight. He has Glofs, but without
either Finenefs, or Subdance, and there-
fore like Cloath ill made, he looks better
in the Shop, than he wears in the Suit. In
a word, He is the Jeft of wife Men, and
the Idol of Fools : And commonly his Pa^
tent runs for his Life-time.

H OF

I 07

E n'V Y.

ENv^y is a D'j [plea fare for fome fuppofed
Advantage in another. The Objed: of .
this PaiTion is fbmcthing Defirable. And^
though Excellency, preciicly confidercd,
cannot occafion Diflike,' yet ExccHency
mifplaccd may. The Envious bchcvis him-
felf Eclipfcd by the Lnflre of his Neiglibour.
That which is good in its felf, becomes an
Evil to him ; \\\\\q\\ makes him wifli it ei-
ther Removed, or Extinguiflied. The
Difcovery of the Rife and Unreafonablenefs '
of Envy, and the way to prevent being ei-
ther Adive in it, or Paffive under it, will
comprehend the Argument. To begin with
thefirft. Envy lies madly between Beings
equal in Nature, though unequal in Cir-
cumilances, We don't envy Brutes^ though
they exceed us in many Refpeds not in-
confiderable. No body is angry witli a
Bird becaufe flie can Fly, We arc not of-
fended with the Strength of an Elephant^ or
the Speed of a Horfe ; or v/ith a Dog, for
having a better Noje than his Madcr : Thcfe
PTC all foreign Commodities, t!iey arc not
looked on as the Growth of cur Soil ;
H % which

io8 0/ E N V Y.

which makes them neither Expeded, nor
Defired. Befides, we excel chefe Creatures
in other Qualities more valuable : So that
upon the whole Comparifon, we remain
their Superiours ; which is fufficient to lay
our Envy afleep. On the other hand, Men
are nor iubjed to repine at the higher Con-
dition of an AfKiel : They know there is a
♦comparative Difadvantage in their firfl
Compofition; The Model of Humanity was
Drawn lefs. Our Capacities, iftheyvv^ere
all fiird, are not large enough to hold fo
much Happinefs. To this I may add, That
the Angelick Grandeur is (eldo.m feen. By
being thus concealed, it does not awaken
our Poverty, nor mortify our Littlenefs fa
much, :is if it was always difplay'd before
us. And lailly, our Hopes of rifmg to this
Height hereafter, makes us bear our prefent
Inferiority well enough.

But where theEirentiai Properties are alike,
Pretenfions are apt to Mount, unlefs fea-
fonably check'd. '' I ^m ( crys the En-
'* vious ) of the fame Nature with the Refl,
*• and vvhy then fnould fuch a Man Top me ?
^' Where there is an Equality of Kind, there
■' fliould be no Diftindion of Privilege. I
** ^ra as near of Kin to God Ahnight}' as the
'' Befi ; and he is certainly the NobleftAn-
" ceftor. 1 am caft in the fame Mouldy made
^' up of the fame Matter , and ftamp'd

^' With

0/ENVY. 109

*' with the fame Imprefion ; and why fliculd
" I not pafs equally in general Efteem ? In
"taking Gold and Silver, 'tis not enquired
*' what Mines they came from, nor how
"long they have been dig'd ; if they anfwer
"the Qualities of the Metal, that's enough,
" Why then fliould one piece of human Na-
'' ture be thought fo much worfe than ano-
^' ther ; unce it keeps within the Species^
^' and fliines true upon the Touch-ftone?

In anfwer to this Expoftulation i I ftiall
only fay, That though the Metal is the
fame, yet the Figure , the Quantity, and
the Finenefs , is often different , which
makes a Difference in the Value. To pro^
ceed.

Thofe anciently poffefs'd of Honour, are
apt to envy others newly raifed : The rea^
fon is,This later Promotion takes away the
former Difference between the Perfons.The
Singularity of a Man's Greatnefs is in fome
rneafure deflroy'd. He has fewer to look
down upon than he had before : He has
loft an Inferior ,• which, without being w^ell
confidcred, will make him uneafie, like a
Prince who has part of his Dominions won
from him. But this Pradice how common
foever is unreafbnable, where the later Rife
is creditable. For all Qiiality that is good
for any thing, is originally founded upon
M^rit, Now when a Man purchafes Ho-
H 3 nour

no 0/ E N V Y.

nour at as great an Expence of Deferving as
my lelf; why ihould not his Title be as
good ? And if Co , why Ihould I grudge
him the PoiTeilion ? To value iVorth in my
felf, or n-yFamily, and over-look it in ano-
ther, is plain Partiahty ,• and Partiality is
always Injullice.

When Two fiart into the World toge*
ther, he that is thrown behind, unlefshis
Mind proves generous, will be difpleafed
with the other : For the Succefs of the Firfl,
feems to prefs upon the Reputation of the
later. For what will the World fay ; Why
could not he hold up ? What made him
come on Co heavily, bur that he wanted ei-
ther Management or Metal ? With Submifl
(ion, this Inference is not good, andtliere-
fcre one rp.oiM not grow Peevidi about it,
Succefs does not always attend Dclert.
Sornerimes Favour, and Opportunity, and
Fortun6, run mofton one (ide. Sometimes
aMan cracks h's Confcience as a Florfe does
his W/rjdj by ftraining up the Flill.

But it the Advantage was fairly gained,
^ris unbecoming to complain. If my Friend
charges in the Pod of Honour, while J am
flecp.ng m my Tent, 'tis great Injuftice to
euvy him the Rev./ard ol his Bravery. In all
likelihood 1 brought all my Limbs out of
thei)cv/,which 'tis probable he has not done
^Sth^Breach. And if he haS; hlsMeru ihould

0/^ E N V Y. 1 M

not be lefTen'd by his Good Fortune. He
that hazards his Life upon an honourable
Score^deferves the fame Regard as if he had
loft it.

Envy among Perfbns of the fame Trade^
is comm.on. The Competition of Interelt
occafions this Malevolence. They Glean
up Cuftom from their Neighbours ,* and fo
what one gets, the other lofes.

But why lliould I grudge a Man the com-
mon Advantage ofhis Employment > Why
ihould I defire more than my fliare of Bufi-
nefs, and be forry to fee another thrive by
hisinduftry ? Here can be nothing but Co-
vetoufnefsat the bottom, and that is never
to be fatisfied. However, it mufi: be grant-
ed that all Concurrences of this Nature^
whether for Mony, Favour, or Power, are
in danger of being difpleafed with a fortu-
nate Rival. The Pinch lies here ; The
Matter in competition is often Indivifiblce
An O^ce, or a Mtftrefs^ can't be Apportioned
oul like a Cotmnon^znd fliared among diftind:
Proprietors. The Caft is like a Lot-
tery with one Prize, afingle Ticket is only
enrich'd, and the reft are all Blanks. So
that they'll tell you, 'tis not lb much 111
Nature as Ditappointment, which Sowres
the Humour. Where the Objects of De-
fire are more Communicative, there is no'
Exceptions taken. People don't hke a
H 4 Prof.

1 1 z 0/ E N V Y.

Profped: theworfe, becaufe others have the
Pleafure of it. They <ire ftldom difturb'd,
becaufe their Neighbours Iiear the fame
Mufick , or fmell the fame Perfumes with
them(e!ves : For here is enough for them
ail. The Satisfadhon is fo noble, that it
fpreads without LefTening ,- 'tis not the
thinner for being Beaten : But if there was
any interfering, if the Se^ifes fnould engrofs
or balk one another, as in the Cafe ol Eat-
ing and Drinking, you would quickly fee
the Tables turn'd. If a fine Objed fliould
tarnifh by having a great many fee it,* or
the Mufick fliould run moftly into oncMan's
Ears, thefe Satisfa6lions would be made In-
clofure as well as the reft. Farther,

Thofe Advantages, which 'tis no Difcre-
dit to want, are not ufually envied in ano-
ther. For Inftance : He that does not pre-
tend to Painting , is not Touched at the
Commendation of a Matter in that ProfeflTi-
on. A Woman does not envy a Man for
fighting Courage,- nor a Man a Woman
for her Beauty. An Old Man is not uneafy
at theftrength and Adivity of thofe who
are younger ,• neither does Youth envy the
Knowledge and Experience of Age. In thefe
Cafes, Reputation is unconcerned, and the
Efteem of the Perfon is not funk by being
unfur.iifh'd : For either the Advanti^ge is
foreign to the Condition of Life, or Sex?

either

0/ENVY. ii;

either we have been pofTefled already, or
have time enough to gain it afterwards.
The Ablurdity of this Paflion has partly
been difcover d already, and may be farther
enlarged.

Envy is an ill-natiir'd Vice ; 'tis made
up of Meannefs and Malice, It wifhes the
Force ofGoodneft reftrain'd, and the Mea-
sure of Happinefs abated. It laments over
Profperity, and fickens at the Sight of
Health. Had Envy the governing of the
Creation , we fliould have a fad World
on't. How would it infed the Air, and
darken the Sun ; make the Seas unnaviga-
ble, and bind the Fruits of the Earth? How
would the Face of Nature be over-caft?
How foon would Peace be banilh'd, and
Pleafure languifli and expire ? We ihould
ieeConfufon without Settlement, Madneft
without Intervals, and Poyfon without An-
tidote. Difcord, and Difappointment, and
Defpair, would then be the only Bleflings
and Entertainments of Life. Could the En-
vious prevail, all noble Undertakings would
be crufli'd , and Invention nip"d in the
Bud. Nothing extraordinary in Induftry,
Senfe , or Bravery , would be endured.
Whatever was Shining would foon be
Gclipfed. Beauty would be deform'd, and
Courage turn'd into Cowardize. To ex-
cel cither in Art or Nature would be a

Crime

114 ^f/^^^^^^

Crime : And none could be Safe, but the
111, and the Ufelefs.

Emulation is a handfom Paflion, 'tis en-
terprizing, but juft withal .* It keeps a [viaa
within the Terms of Honour, and makes
the Contefl: for Glory fair and generous,
tierc is nothing Malevolent and Infidious :
The Advantage is gained by Improvement,
not by Injury. The Man drives to excel,
but then 'tis by raifing himftlf, not by de-
prefiing another. But Envy ofcenrimes
wants Spirit, as well as good-nature : Like
a cold Poylbn, it benumbs and ftupifies.
And thus as it were confcious of its own
Impotence, it folds its Arms in Defpair,
and fits Curfing in a Corner. When Envy
conquers, 'tis commonly in the Dark ; by
Treachery and Undermining, by Calumny
and Detradion. The Envious are always
ungraceful ,• they hate a noble Temper,
though fliewn upon themfelves. U you
oblige them, 'tis at your peril : They'll fly
in the Face of a good Turn, and Out-rage
where they ought to Reward. Has not many
a brave Man been ruined, by being over-
chirged with Merit ? What baniih'd Themis
flocks^ and fent Belifarius a begging, but
doing too much for their Country t The
com.ort is. Envy is no lefs fooliih than de-
teitable ; 'tis a Vice vvliich they fay keeps no
Holy-days, but is always in the Wheels and

working'-

(9/ E N V Y. 115

working upon its own Difquiet. Envy^
llridly confidcrecl, is a mark of inferiori-
ty. It fuppofes fome Excellency in another
which is wanting in it felf. This is a
cruel Mortification ; For the Envious are
generally Proud. 'Tis a ftrong dcfire to be
Ahove^ which makes People uneafic Be-
neath. Now to fee a hated Perfon Superior,
and to lie under the anguilh ot Difadvan-
tage, is far enough from Diverfion. Envy
is of all others the moft ungratifying and
difconlblate Paflion. There is Power for
Ambition, and Pleafure for Luxury, and
Pelf even for Covetoufnefs; But Envy can
give nothing but Vexation. 'Tis made up of
Impotence and Malice ; and whe^-e thefe
two Qjialities are well compounded, there
needs no other Ingredients of Mifery. Envy
how carefully does it lock? How meagf;r
and ill-complexioned ? It preys upon it (elf,
and exhaufls the Spirits ; Tis a Difeafe in
its Conftitution, and every Pulfe is a Pain.
Eafe muftbe impradicable to the Envious ;
I'hey lie under a double Misfortune ,• Com-
mon Calamities,and Common Blefiings, fall
heavily upon them ; Their Nature gives
them a (hare in the one, and rheir Ill-nature
in the other. And he that has his own
Troubles, and the Happinefs of his Neigh-
bours, to dilturb him, is likely to have
work enough. Envy looks ill render every

Afpea

1x6 0/ E N V Y.

ACped-, For if a Man be Good, he oucrht
to be Loved ; if Bad, to be Pitied. To En^
vy a Superior, makes the odds more Part-
ing, and the diftance more fenfible. To
Envy an Inferiour, is to lote the higher
Ground, and to (et him upon a Level. To
grudge any Man an Advantage in Perfon
or Fortune, is to cenfure the Liberalities
of Providence, and be angry atthcGood-
nefs of God.

And fince Envy is lb Odious, and every
way Unlucky, and does fo much Mifchief
to it felf and others, it may not be impro-
per to offer fomething more particular to
prevent it.

Fird then let us confider. That Provi-
dence has given the leaft of us more than
we can pretend to. If we could make out ^
Title to more Privilege, to Complain,\vere
not Unreafonable.' But I fuppofe no one is
fo hardy as to (ay, God is in his Debt ^
that he owed him a Nobler Being, or a
Better Subfiftence. For Exiftence niiift be
antecedent to Merit. That which was not^
could not oblige; and Nothing can claim
Nothing. Youll fay fuch a one is much
better furnilh'd than my felf. Befides, I
want feveral Conveniences which I could
mention; and if I muft not have them,
I wi n they had not come in my way. Look
you ! Are we to cry^ like i}l-m,anaged Chil-
dren^

of ENVY. 117

dren, for every thing before us ? If I give
a Beggar Six-pence, has he reafon to grum-
ble becaufe he has feen a Shilhng, or knows
how to fpend a Crown? Let him give me
leave to be Mafter or my Charity, and do
what I pleafe with my ow n. If bare Knoiv-
ledge would give Poffejfion^ and our Senfes
could Challenge all they lay hold of; there
would be a ftrange World quickly : But
thefe are wild and impracticable Suppofi-
tions ; There is neither Juitice, nor Con-
venience, nor polTibility, in fuch an Expe-
ctation. Let us remember we are wtll dealt
with ,• and then we iliall not be troubled to
fee another in a better Condition. To
confider we have more than we dcferve,
will help our Reafon to filence our Mur-
muring, and make us afiiamed to Repine.
Juft Thoughts, and modeft expedations,
are eafily f atisfied. If we don't over-rate our
pretentions, all will be well. Humility di(l
arms Envy and (Inkes it dead.

Secondly, We fhould endeavour to im-
prove our refpedlive Abilities. Men natu-
rally defire to Hand lair in the Opinion of
others: And to havefomewhat of Valueto
fupport them in their own thoughts.
When they are the word of their way, and
fix'd in the Fag-end of Bufmefs, they aie
apt to look not kindly upon thofe v\ ho go
before them. He that can be reconciled iq

1 1 8 0/ E N V Y.

the Charader of an infignificant Perfon,
has a mean Soul. To be eafie, a Man (hould
examine his Genius, and exert his Spirits,
and try to make the mod of himfelf. Tis
true, every one cannot expe(9:todi{lingui{]i
himfelf in the higeft Ports ^ To Command
an Army, cr Ride Admiral in a Fleet, or be
at the Head of Juftke^ or Religion : ( Nei-
ther is it material to the Point. 3 Notwith-
flanding there are few but may fliine in
their own Orb, and be remarkable in their
Station ; fbfar atleaft, as to guard off Con--
tempt, and fecure a moderate Repute .- And
thofe that are eafie at home, will not be
envious abroad. Thofe that are good for
fomerhing themfelves, will be contented
that others iliould be (b too. All things
confidered, they have their rtiare of Re-
gard, and let who will take the refl,

Thirdiy, The proportioning Reward to
Merit, (which will be done hereafter} is a
fufficient expectation to remove Envy.
The perfvvafion offuch a Regulation of Ho-
nour, is certainly the mofi- ioiid Principle
for this purpofe imaginable. For this way
all the feeming Partialities of Birth and For-
tune are let afide. And to fpeak familiar-
ly, every one has a fair Turn to be as great
as he pleafes. Here all people are upon
equal terms of advantage: The Temple
cf Honour (lands open to all comers; and

the

of ENVY. tip

the Peafant has an opportunity of being as
great as a Prince. Thus Station and Hap-
pinefs lies in every ones power : The Ma-
nagement of the PF/// determines the Pre-
cedency. Allener fliare of prefent Advan-
tage, will do no prejudice, to future pre-
tenfions. For Men will not be valued by the
fize of their Underftandings^ but their Ho-
nefty. Not confider'd by the Height of
their Character, but for the Decency of
Perforation, When the Scene of "Life is
(hut up, the Slave will be above his Ma-
tter, if he has adled better. Thus Nature
and Condition, are once more brought to a
Ballance ; and as all Men were equal at
firil, Co they may be at lail; if they take
Care. This Ccnfideration digs up Envy
by the Roots; becaufe no Man can be Icfs
than another, without his own Fault. The
way

To prevent being Envied5(^for that fliould
be thought on too, } in a Privilege, is to
iliew it not undeferved. That 'tis either
tranfmitted from worthy Anceilors, or ac-
quired by Qualities extraordinary^ He that
rifes above a common Periormance, and
goes far in an honourable Danger, may be
thought to Earn theDiftindtion of his Ch:^
cumflances. In fuch Cafes, People are more
inclined to commend the Merit, than re-
pine at the Succefs : Eipecialiy if the Ad ^

vantage

120 Of ENVY,

vantage be civilly managed. Conceit, and
Arrogance, and Oftentation fpoils all. Pride
and ill nature will be hated in fpight of
all the Worth in the World. But he that
is obliging in his Exaltation, and makes a
modeft ufe of his Superiority, may fit fe-
cure, and have the Odds of good Wilhes
on his fide.

O F

121

OF THE

ASPECT.

THE Countenance feems defigned
not only for Ornament, but Infor-
mation. The PafTions there difplayed
make way for Commerce and Communica-
tion ,• and help to let one Man into the
Sentiments and Affedions of another. ^Tis
true, the Soul is not altogether diifcovefedo
li tht Thoughts lay open to Obfervatiorij
there wouhi great Inconveniences follou'.
Many godd Defigns would be defeated :
Many improper Averfions and Defires
would appear : The Bufmcfs of Life would
be difturbed, and Converfation made b,U
rilofl impracticable, in fuch Cafes, People
would chufe to converfe in the Dark, rather
than trull: themfelvcs with the Sight of e^ch
orhef. However, though the Soul c^ri't
be all forced into the Face, yet there is rtd
fmall part 6f it to be fcen there ; efpeci^l-
iy when it comes ot its own accord. Hefe
the different Apprehcnfions of the Mind
difcover themielves. I grant, they are not
always fully diftinguifhcd in their Catifes^
^nd their Kind. But though they ate

I not

Ill of the h SPEC J.

not drawn at Length, you have fomething

of the Colour, and Proportion. Here Joy

and Grief, Refoluiion and Fear, Modelly

0nd Conceit, Inclination-, Indili^rency and

Difeuft,'are Jhade legib^le. WChaf ader

i is jSireil, anAclVri\^rked.nn Chll'drdn, ^nd

thofewho are unpradifcd in the Uttle Hy-

; pocrifies of Converfaticn. For' when Na-

- ture haslearnt to put onArt,andDifgui(e,the

;, Forehead is not eafily read. Now 'tis

, very Curprizing to (ce tlielmage of theMind

: ftamp'd upon theAfpedl : To (ee the Cheeks

take the Dye of the Pailions thus naturally,

.and appear in all the Colours and Ccm-

plexions of Thought. Why is this Variety

, of Changes confined to a fmgle Place? What

is the Reafon a Man's Arm wont fmile and

frown, and do all the Intelleduai Poflures

; pf the ^Countenance ^ The Arm feems to

have a.finerSkin than the Face-.'Tis lefsex-

; pofed to the VVeather; the Veins are larger,

and more vifibie,and the Pulfe beats flrong-

er. In fliort, If Matter and ^/(?//^« would

do the Bufinefs, the Arm, excepting the

Eye, feems to have the Advantage, and

might pui: in for the Index and Interpreter

of the Mind. And yet we fee 'tis flrangely

uniform and unafieded upon every Acci-

: dent and turn of Thought; and nothing

but a Blow, or a.Pinch can make it change

Colour. But the Face being defign'd to be

of the ASPECT. 125

uncloathed , and in view, God has there
fixed the Seat and Vifibihty of the Paffions ;
for the better diredion ofConverfation.The
fuddain Alteration of the Countenance, is
very remarkable. A forcible Objed: will
rub out the frefiieft Colours at a flroke, and
paint others of a quite different Appear-
ance. A Vigorous Thought, or a Surprize
of good Fortune, difpels the Gloom, and
brightens the Air, immediately. To me-
tamorphofe the Blood and Spirits thus ex~
tempore^ is not a little (Irange. It argues
an amazing Finenefs and Curiofity in the
Parts ; that the lead Touch of the Imagina-
tion can alter them into almofl; what Ap-
pearances it pieafes. The flrength of the
Reprefentaticn , is another Circumftance
worth confidering. The Inu^ard Motions
and Temper, are (bmetimes drawn with
wonderful Life. The Advantages of Youth
and Complexion, the particular Force of
the Mind and Occafion, anfwer to the Fine-
nefs of theCo!ours,and the Skill of theP^/»-
ter. When all thefe Caufes meet, the Paf-
fions are marked with extraordinary Clear-
nefs, and Strength. What can be more fig-
nificant than the fuddain Flufhing and Con-
fufion of a Bluflj, than the Sparklings of
Rage, and the Lightning of a Smile ? The
Soul is as it were vifible upon thefe Occa-
fions J the Paifions Ebb and Flow in the
I 2, Cheeks ;

224 Of the ASPECT.

Checks; and are much better dillinguini'd
in their ProgreG, than the Change of the
Air in a Weather -glafs. Some People have
an Ajr of Dignity and Grratneis, and an
unufual Vigour, in rheir Afped. Othtrs
hive a S'vveetnefs and good Humour prin-
ted upon them, v\hich is very engaging: A
Face well furniOi'd out by Nature, and a
little difciplined, has a great deal of Rheto-
rick in it. A Graceful Prefence befpeaks
Acceptance, gives a Force to Language,
and helps to Convince byZot'^,ar:dPoilure.
But this Talent mud be fparingly ufed, for
fear of falling into Affedbtion ; than which
nothing is more nauftous. Of all the Ap^
pearances^ methinksa Smile is the moft ex-
traordinary. It phys with a furprizing A-
greeablenefs in the Eye; breaks out with
the brighteft DidinCtion, and fits like a
Glory u^on the (Countenance. What Sun is
there within us that flioots his Rays with
To fuddain a Vigour ? To fee the vSoul fiafli
in the Face at this rate, one would think
might convert an Atheift. By the way,we
may obfervc that Smiles are much more
becoming than Frowns : This Teems a natu-
ral Encouragement to good Humour : As
much as to lay. If People have a Mind to be
Handfome, they mufl: not be Peeviih. and
Untoward.

An o-

of the A SVV.CT. 125

AnotherThing remarkable, is the Obfequi-
oufners of the Afped. It goes as true to
the Mind, when \vc pleafe, :is the Dial to
the Sun. The Orders are publilli'd as foon
as given. 'lis but throwing the Will into
the Face, and the Inward Dirediion appears
immediately. 'Tis true, a Man cannot
command the Handing Features and Com-
plexion ; but tlie Divcrfitics of PafTion are
under Difpofal. The Image of Pleafure is
never feen, when Anger was intended. No,
The Sentiments arc painted exadlly, and
drawn by the Life within.

And fmce tis m our Power not to give a
wrong Sign, we lliould not pervert the In-
tendments of Providence. To \v;ifh over a
coarfe or infignificant Meaning, is to coun-
terfeit Natures Coin. We ought to be juft
in our Looks^ as well as in our Anions ,• for
the Mind may be declared one way no lels
than the other.A Man might as good break
his PFW» as his FacCj efpecially upon fome
critical Occallons. It may fo happen that
w^e can con verfe no other way, lor want of
an Interpreter. But though I cannct tel!
what a Man lays, if he will be fincere, I
may eafily kno^v what he looks. The
Meaning of Sounds are uncertain, and tyej
to particular Times and Places : But the
Language of the Fi:ice is fixt , and univer-
fal. Its Confcnts and Refufals, are cverv
I 3 v\ here

ii6 Of the Aspect.

where alike. A Smile has the fame Form
and Senfe in Chtna^ as with us. If Looks
were as arbitrary as Words, Converfation
would be more in the Dark ; And a Tra-
veller would be obhgcd to learn the Coun-
tenances, as well as theXongues of Foreign
Countries.

And as the Language of the Face is uni-
verfal, fo 'tis very comprehenfive. No La-
conifm can reach it. 'Tis the Short hand of
the Mind, and crowds a great deal in a lit-
tle room. A Man may look a Sentence, as
foon as fpeak a Word. The Strokes are fmall,
but fb Maflerly drawn, that you may eafi-
ly colledl the Image and Proportions of
what they refemble.

Whether Honefly and Dillionefly are
difcernable in the Face, is a Queftion which
admits of Difpute. King Charles the Se-
cond thought he could depend upon thcfe
Obfervations. But with Submidion, I be-
beve an Inftance might be given in which
his Rules of Phyfiognomy failed. 'Tis true,
theTemper and [nward Difpofition is fome-
timcs vifible in the Countenance. Thus
Salufl tells us, Cataline had Rage and Defi-
ance in his Looks, even after he was dead.
Hou ever, here the Imprefiion was partly
defign'd, and voluntary : He had a Mind,
no queftion, to appear as fierce and formi-
dable as he could : But in Infincerity the

Cafe,

Of the ASPECT. 1 17

Cafe is othervvife,* for no Man is willing to
be known for a Knave. Whether Men, as
they fay of Plants^ have Signatures to dif-
cover their Natures by, is hard to deter-
mine. Some People i'ancy an Honed Man
looks plain, and open, and all of a Piece :
And therefore when they f^'ca fliy and com-
pounded Air, a remote and abfcondingkind
of Countenance, they conclude it Cains
Mark. This, in their Opinion, is either
a Caution given us by Providence, or the
natural Efled of a crafty and fufpiclous
Mind. A Knave, fay they, is apprchenfive
of being difcovered ,• and this habitual Con-
cern puts an Odnefs into his Looks. But

Alter all, no Man's Face is Actionable.
Thefe Singularities are interpretable, from
more innocent Caufcs. And therefore tho'
there may be ground for Caution, there is
none lor Ccnfure.

A-

AGAINST

DESPAIR.

THE trouble of Defpair akvays rifes
in proportion to the Evil that is
feared. By confequencc, the greateft Ago-
nies of Expectation, are thofe which relate
to another World. But I fliall leave tills
Confideration to the Pulpits^ and proceed
upon a lower Objed. Now Defpair, as
it refpeds the Bufinefs and Events of Life^
is an uneafy and impolitick Paffion : It An-
tedates a Misfortune, and Torments a Man
before his time. It fpreads a Gioomincfs
upon the Soul, and makes her live in a
Dungeon beyond the Notion of Pre- ex-
ifience. It preys upon the Fitals, likeF/c-
metheitss Fultur ; and eats out the Heart of
all other Satisfad:ions. It cramps the Povi ,
ers of Nature, and cuts the Sineus oi En.
tcrprize, and gives Being to many crofs Ac-
cidents, which otherwife would never
happen. To believe a Bufinefs impofiible,
is the way to make it fo. How many fea-
fible Projeds have mifcarried by Dcfpcn-
dency, and been flrangled in the Birth, by
a cowardly Imagination ? If Things will

i^o A^alnft DESPAIR.

not do of themfel ves, they may let it alone :
frr he that Dcfpairs is refolved not to help
them : For who would work upon an Im-
pofiibihty ? Such an Expedation, crys one,
will never come to pafs : Therefore ril|
e'en give it up, and go and fret my feif.
How do you know tliat ? Can you fee to
the utmoft limits of Nature? And zr^ you
acquainted with all the Powers m B^ing ? Is
it an eafy Matter to pronounce upon all the.
Alterations of Time, and Accident > And
to foretel how (Irangely the Ballance of
Force and Inclination may be turned > Pray
let us fee w^hcther 'twill or no^ before v^^
grow too pofitive^and give Sentence againft
our Intered. A very pretty Device you 11
fay ! For at this rare, a Man mull: never De-
fnair while he lives ! And pray where is the
Harm on'r, if it fhould befb? Is FJtipair fa
entertaining a Companion ? Are the Plea-
fures of it fo inviting, and rapturous ? Is a
Man bound to look out Iharp to plague liim-.
Mh And to take care that he flips no Op-
portunity of being unhappy? As long as
there is Life^ there is Hope : Andiffo, *tis
Prudence not to defert it. Hope is a vigo-
rous Principle; 'Tis furniflicd with Light
snd Heit, to Advifc and Execute : It lets
the Head and the Heart on vyork, and ani-
mates a Man to do his utmoft. And thus
by perpetual Piifliing, and AlTurance, it puts

adiffir

Jgamfi DESPAIR. 151

a difficulty out of Countenance, and makes
a (eeming ImpolTibility give way. At the
worft, li the Succefs happens to fail, 'tis
clear Gains, as long as it lafts. It keeps
the Mind eafy, and expecting,- and fences
off Anxiety and Spleen, 'Tis fometimes fo
Sprightly and Rewarding a Qjiality, that
the Plcaiure of ExpecSation exceeds that of
Fruition. Tt refines upon the Richnefs of
Nature, and Paints beyond the L/fe : And
when the Reality is thus out-fnincd by the
Imagination, Succefs is a kind of Difap-
pointment ; and to Hope, is Letter than to
Have. Befides, Hope has a creditable Com-
plexion : It throws a generous Contempt
upon ill Ufage, and looks like a handfom
Defiance of a Misfortune: As vvho fliould
fay, You are fomewhat troublefome now,
but I (liali conquer you afterwards. And
thus a Man makes an honourable ExitM he
does nothing farther. His Heart Beats a-
gainft the Enemy when he is juft Expirmg,
and Difcharges the lad Fulfe in the Face of
Death.

But Defpair makes a defpicable Figure,
^nd defcends from a mean Original. 'Tis
the Off-fpring of Fear, of Lazincft, and Im-
patience. It argues a defedi of Spirits, and
Reiblution ;and oftentimes of Honefiy too.
After all, the Exercife of this Paiuon is fo
troublefome, that methinks nothing but

Dint

1 3 2 Jgamji DESPAIR,

Dint of Evidence,and Demonftration,(hould
force it upon us. I would not defpair un-
lefs I knew the irrevocable Decree was part :
Unlefs I faw my Misfortune Recorded in
the [^odioiFate^ and Signed and Sealed by
Neceffity, Indeed where the Ad is unman-
ly, or the Expedation immoral, or con-
tradiftious to the Attributes of God ; we
ought to drop our Hopes, or ratlier never
entertain them. And therefore I would nei-
ther Hope to play the Fool, or the Knave,
or be Immoral. But when the Objed: is
(lefenfible and fair, I would not quit my
Hold, cis long as it was within the Reach of
Omnipotence. What then, muftweHope
v»i:hour Mcnns ? Yes; why not ? When
we cannot work them out cf our own In-
tluftry. Pray w^hat Means was thereto make
the World with ? There was neither Tim-
ber nor Tools to raifc the Building, and yet
you Tee what a noble Pile it is. Why fhould
we fuppofe a Miracle fo flrange a Thing,
fince Nature her felf was produced this
way ? H:- that made Secotul Caufes^ can as
eafily w^^rk without, as with them.

. .^Quicquid Dii voluere peranum efi.

To Will, and to Do, is the fame Thing with
nn Almighty Power If we could Cure a
Fever witii a Wifli, DccreeupaHoufe, and
make what we would, confequtnt upon In-
chnadon : In fuch a Cafe, we need not tyc

our

J^ainJ} DESPAIR. I

our (elves to Application, and Materials. The
bare Fiat of our Will would give Birth to
the Idea ; And make it ilarc out into Exift-
ence without any more ado.

To ufe the Minillrations of I'ubordinate
Caufes, looks like a Going about : For
where there is Matter and Motion^ there
mull, in humane Apprehenfion, be Succef-
fion of Parts, and Rellftance, and Time, for
the Performance. The Powers of Nature
(eem too Heavy, to keep Pace with Thought^
and to drive out an InPiantaneous Produ-
dion : So that one would almoll imagine,
the Ading by immediate Omnipotence,
was the moft difcncumbcT'd, as well as the
mod magnificent Method. But is it not
extravagant to expcd a Miracle ? Not at alh
I believe we are afHfled with many more
Miracles than we are aware of. For the
purpofe : A Man in a Storm prays that he
may efcape being Wrcckt. I dcfire to
know, whether he thinks it pofiible for
him to be the better for his Devotions? If
he does not, he is an impertinent Arheifl;
for ufing them : If he does, he mufl believe
that Providence will interpofe, and difarm
Nature, or divert her Violence. No-.v to
check Second Caufes in their Career, to
change their Motion, or lay them Alleep
before ihey are Spent, is no left a Miracle
than to A6t without tliem.

1^4 -^^^# DESPAIR.

Let no Man therefore difquiet himfelf
about rhc Future, nor quit a juft Under-
taking, out of Defpondency. Honefl People
ought to be Chearful, if it was only for the
Credit of their Virtue. Let us not grow
MelanchoHck upon a fuperficial View of
Things ; for that is as far as we can difcover.
'Tis a much better way to do our own
Parts carefully, and reft the tvent with
God Almighty.

OF

M5

O F

COVETOUS NESS.

BETWEEN

T>emeas and Mitias.

Dem.lt Thought I fliould have Dined with
j^ you to Day,- what made you fail
your ufual Eating-houfe ?

Mit, I ask your Excufe. I have been
at a Mifer's Feaft : I went thither to enter-
tain my Curiofity rather than my Palat ;
for you know that is a Sight which is not
every day to be met with ?

Dem. And was it as great as the Proverb
makes it ?

Ma, Every jot. I have not hadmySen-
fes To ragaled this long time : 'Twas fo in-
viting, that I'm afraid the Founder has ta-
ken a Surfeit.

Dem, You mean of the Expence. Fear
it not, he will have a Le/it after his Carni'
val : that will cure him.

Mit.

1^6 0/ GOV ETOUSNESS.

Mit. This Fit of Feajting comes upon
him once a Year. If you did not know him,
you'd think it was an Ague; he looks fo
defparately Pale, and Thin/or a great while
alter. And now, as you fay, he will go
iilto a Courft of Abftinence, but I wifh we
could prevent the return of the Diilcmper i
for in my Opmion, he is well neither Full,
nor Fading. In fliort, The Difeafe lies in
his Mind, and hovv^ to reach it with a
Recipe^ I can't tell i for Covetdufncfs is
generally incurable.

Dcm, 1 own 'tis difficultly removed, and
increditable into the bargain ? and there-
fore I hope you will not report it upon any
perfon, unlefs the Symptoms are very ciear^
and undifputed. Give me Leave to tell you,
there are often great Miftakes in thisMatter.
Some think to (creen their own Profufenefs
from Ceniure, by reproaching the Fruga-
lity of their Neighbours : And others pro-
nounce railily out of Ignorance. With their
good Favour, wife Men will look beyond
their Nofe , and take care of the main
Chance, and provide for Accidents and
Age. They know that Poverty isunfafiiion-
able, and Dependance uneaiy ,• and that a
generous Mind cannot live upon Curtejy^
with any great Relilh. Befides fome People
do not decline Expence out of Parfimony,
L^t because they do not care for the Trouble

m

0/COVETOUSNESS. 137

of a Figure. They do not care to be crow-
ded witli Vifitors, to have their Table pe-
ftered with FHes and Flatterers, and to be
always yoked in Ceremony. They don't
believe anyMafter the more confiderable by
keeping a great many Idle People about
him ; or that any true Greatnefs can be
made out of that which is Little. And be-
caufc a Man is willing to have hisHoufeand
hisHead cool, and to keep hisTime and his
Liberty to himfelf muft he be called Cove-
tous upon this Account ?

Mit, I have no Intention to condemn a
juft Value for Money. And if any Man has
more Senfe and Sobriety than his Neigh-
bours, I think it great Injufticeto burlefque
his Prudence, or reprefcnt him in any Cha-
rader of Difadvantage : But then I muft
fay, That fbme People have the Misfortune
to fall into the Extremes,and that CovetouC
nefs does not lie only in Satyr, and Specu-
lation.

Dem, I perceive you have a mind to fay
fomething upon this Argument : With the
Precautions above-mentioned, lajn willing
to hear you : Take your Method, and draw
out into what Length you plealc ; you will
have no Interruption, for at prefent I am
not in the difputing Humour.

Mit. To begin then. There is no need

of giving a clofe Definition of this Vice ;

K 'twill

1 3 8 0/ C O V E T O 11 S N E S S,

'twill be (bfficientiy difcovered in the De-
fcription. Covetoiifnefs has a relation to
Wealth, or Fortune. Whether aMan has
no more than a jull Value for this Advan-
tage, is {een in his Getting, Keeping, and
Uhng it. A lliortSurvey of the Mifmanag-
ment in thefe three Particulars, will take in
the Compafsof the Cafe.

But left you may think this Method
fbmewhat too loofc, f fhall come a little
nearer in a Word or two ; and affirm, That
he is Covetous who balks any part of his
Duty, for fear ije Ihould grow the Poorer,-
and chufes rather to fave his Money than
his Confcience. He that denies himfelf the
Conveniences of Life, without either Ne-
celiity or Religion. He that is anxious in
Riches. He that fets his Intereft above his
Honour ; and values inilgnificant Gains,
which hold no Proportion with his For-
tune.

As for the Getting Parr, a covetousMan
never troubles himfelf with the Niceties of
Morality. His Bufinefs is to fecure theEnd,
not to diftinguifli upon the Means. Let the
Projed: be but Rich and Pradicable, and he
enquires no farther. Honour and Confci^
ence are fine ThingS:, but they feldom fill
the Pocket. When They will Purchafe any
Thing, a good Manager can counterfeit
them ; but to be tyed down to a Set of No-
tions

(^/COVETOllSNESS. 139

lions, is the way to be a Beggar. He that
refolvcs to Thrive^won't be difcouraged by
a few hard Names. His Induflry is nottd
be check'd by Fancies, and common Mi_
Hake. He will fcarcely believe himfelf,
when it makes againft him. Inward %*
ludlance, pafTes for Spleen, and Vapours ;
Shame, for an infirm Vanity that hangs too
ftrvilely upon foreign Opinion ,• Generofi-
ty, is nothing but a ceremonious Prodiga-
lity ; and Pity, a foolifliTeodernefs. Theft
Maxims remove the Difficulties of Bufmeft,
and open the way for Expedition and Sue-
cefs.

Reafon and Religion 'tis likely will inter-,
poft fbmetimes, but the covetous Man goes
on for all that. And though he can't com-
mand his Principles, he isMafter of hisFr^-
^ke. Sometimes a Man gets only to fpend^
In that Cafe, Covetoufhefs is but a minifte-
rial Vice ; and ferves under Luxury, or
Ambition. But here I (hall confider it as
having the Afcendanr. Now to recount the
Diforders of Life, the Knavery, and little
Practices that flow in upon us from this
Spring,were alnioil infinite. Whence comes
all Circumvention in Commerce, adultera-
ting of Wares , vouching and varnifhing
againft all good Faith, and Honefty > 'Tis
Covetoufnefs that Brews andDaflies ; give^
you falfe Lighrs, and falfe Language; and
K ^ ihewS

140 0/COVETOUSNESS.

Ihews many other Dexterities to get your
Money. Now what can be Meaner, than
to make Over-reaching a pare ofa Proielli'
on ? And to impofe upon the I gnorance, or
Neceflityof a Neighbour; Let an Appren-
tice be bound to a Mifer, and he might as
good be Becalmed, or Befieged ; for he is
lure to be put to Jhort Allowance. Ono, would
think Hunger was put into his Indentures,
he is fo conftantly held to it. HisMafter will
not let him grow to his Joynts, nor Set up^
with all the Flefli and Bones which Nature
defign'd him; but is refolved to put part of
his Limbs in his Pocket. What is the reafbn
of racking of Tenants , and rigorous Sei-
zures, that the Rich opprefs the Poor, and
the Poor fteal from the Rich, but becaufe
they are not contented with their own ?

Whence come Soldiers of Fortune ^ and
LaVi^yers of Fortune ? Men that will fight
and be fee*d of any fide, and fometimes of
Both ? What makes the Courtier fupplant
his Friend, and betray his Matter, and fell
his Country ? Why, 'tis oftentimes nothing
but the Love of Money, which makes the
Court, and the Camp, and the ^^r, thus
Mean, and Mercenary. How many Trufis
are abufed. Wills forged, Orphans and Wi-
dows robb'd, and ruin'd upon this Score ?
Where Avarice rules and rages, there is
nothing of Humanity remaining.Hence it is

that

O/'COVETOUSNESS. 141

that thofe who recover from the Plague die
fbmetimes of the Nurfe ; that the Ship-
wreckt are difpatched on Shore, that they
may not claim their Goods ; that Travel-
lers are murther'd in theHouies of Protefti-
on and Entertainment. Things Co bloody
and barbarous, that the Guilty are fome-
tinies, as itweredifcovered byMiracle,pro*
fecuted by Apparitions, and purfued hyHue
and Crks from the other world.

To leave thefe Extremities of VVicked-
nefs, and proceed to Inftances of a lower
Nature. What can be more ridiculoudy
Little, than to fee People of Figure, and
Fortune, weigh an Interefl: to the utmofl:
Grain ? Haggle away Time and Credit about
Trifles, and part with a Friend to keep a
Shilling ?

'Tis not Unentertainingto fee Men how
they can make their State truckle to their
Parfimony. How they will draw in their
Figure upon the Road, fink their Titles to
fave their Purfe, and degrade themfelves to
lie cheap at an Inn. Covetoufnefs is a mofl
moft obliging Leveller ,• it mingles the
Great and Small with wonderfuICondefcen-
tion; and makes L--ds, and Valets^ Com-
pany for one another. But theft are but
petty Indecencies. Covetoufnefs willfmk
much lower, if there be but any Oar at the
Bottom: It will fbllicit in the meanell Of-
K 3 fice,

141 Q/COVETOUSNESS.

fice, and fubmit to any Infamous Difguife^
Itturns Lions into Tack-calls,- engages Ho-
nour in the mod fcandalous Intrigues, and
makes it under pull to Cheats and Sharp-
ers.

And as the Drudgery of this Vice is
mean, fo 'tis conftant too. It keeps a Man
always in the Wheel, and makes him a Slave
for his Life time. His Head or his Hands
are perpetually employed: When one
Projed is finilh'd, his Inclinations roll to
another ,* (o that his Reft is only variety of
Labour. This Evil Spirit, throws him iftta
the Fire, and into the Water ; into all forts
of Hazards, ana Hardlhips : And when he
has reached the Tombs, htfits Naked, and
out oi his Right Mind. Neither the Decays
of Age, nor the Approach of Death, can
bring him to his Senfes, nor fhew him the
Extravagance of his Pailion ; on the con-
trary, his Folly commonly encreafes with
his Years. VVo]ves,and other Beads of prey,
v.- hen they have once fpedxan give over and
be quiet till the return of Appetite: But Co-
vetoufnefs never lies down ; but is ever
Flungry, and Hunting. 'Tis perpetually
harrailing others, or it felf, without Rcfpit,
or IntermifiiOn. The Mifer enlarges his
Dejires as Hell ; he is a Gulph without a
Portoni; all the Succeft in the World will
never fill him. Sometimes the Eagernefs of

hi?

0/-COVETOUSNESS. 14^

his Appetite makes him fnap at a Shadow,
and drop the Sulftance. Thus Crajfus loft
himfelf, his Equipage, and his Army, by
over-ftraining for ihtParthian Gold. Thus
the Marefchal Balagny^as outcd of th? So-
vcraignty of Camhray , I y the Covetouf-
nefs of his Lady , who fold the Spaniards
the Stores which fiiould have maintained
the Garifoft, And thus the Bait of a cheap
i3argain, or a large Interefl:, often helps a
Man to flolenGoods,and crackt Titles. And
if he has better Luck than he deferves, the
poiiibility of a Mifcarriage keeps liim unea-
iy\ The Mifer is feldom witliout Pain :
The Shortnefs of Human Forefight^and the
Uncertainty of Accidents, and tiie Knavery
of Men, haunt his Imagination with all the
Poilibilities of danger. He ftarts at every
new Appearance , and is aUays waking
and folicitous forfearof a Surprize. Like a
Night Centinel, the lead Noife alarms him,
and makes himapprehenfive of the Enemy.
And let a Man'sFright be never fovifionary
in the Caufe, the Trouble will be real in
the EiTed:. But fometimcs the Anxiety docs
not lie altogether in a Romance, but comes
out of Life and Bufinefs. And then you m\y
befure his Fears will encrcafc with hisDan-
ger. The Lofs of a Battle, or the Revolu-
tion of a Kingdom, don't alledl: him half i^o
much, as the News of a GoldfoithV, or
K 4 ^0-

144Q/COVETO U S N E S S.

Money Scriveners going afide. Here, the'
the Misfortune is remote, he is n-ot inftnfi-
ble. Indeed 'tis the only Sympathy he
feems capable of. But then the Agonies he
lies under, when he comes to be Touched
in his own Cafe ! When a Bond or a Mort-
gage fails, there is nothing can (upport his
Spirits, or keep him within theCompafs of
Decency. How pafllonately does he lament
over the Parchment. Carcafs^ when the Soul
of the Security is departed > His Humour
and his Face is put into Mourning, and fo
would the reft of his Perfon, were it not for
the Charge. However, a covetous Man is
not eafily baffled : He has a great many
Tools to w^ork with. If Deceit makes for
his Purpofe, he will ufe it to the beft of his
Skill, if Cruelty will fave a Penny he will
not ftick to flay a poor Debtor for the Price
of his Skin. No Turn either in State or
Religion can hurt him : He receives any
Impreffion , and runs into any Mould the
Times will cafthim. He is a Chriftian at
Rorne^ a Heathen at Japan^ and a Turk at
Conjlantinople. What you will Without^ and
nothing Within, 'Tis a Jeft in a Mifer to
pretend to be honeft. To relblve againft
Poverry, is in effed to forfwear Jufticeand
Truth. The Knavery of fuch People, is
as indifputable as an Axiom ; and ought to
be fuppofed as a Tojlulatum in Bufinefs,

They

0/COVETOUSNESS. 145

They are falfe by neceffity of Principle, and
want nothing but an Occafion to (hew it.
Confcience and Covetoufnefs are never to
be reconciled : Like Fire and Water, they
always deftroy each other, according to
the Predominancy of the Element.

Now one would think he that takes fiich
Pains for a Fortune, and purchafes fb dear,
(hould know how to ufe it. One would
think the covetous Man had refined upon
the Satisfa6lions of Life ; and difcovered
fome unheard of Myfteries of Epicurifm,
One would imagine his Appetites were
more keen and lading ; his Capacities en-
larged ; and that he could pleafe himfclf fa-
fter, and farther than his Neighbours, For
why (hould we put our felves to an uncom-
mon Trouble, for a common Advantage ?
But how can this be ? How can Anxiety
and Eafe (land together ? Strong Pleafures
and fhrong Fears are incompatible. A con-
ftant dread of Death, makes Life infipid.
And he that is always afraid of Loftfig, has
little Leifure to enjoy. Befides, a continu-
al Load of Cares depreiTes the Vigour of the
Mind, and dulls the Inclination, and clouds
the Chearfulnefs of the Spirits : Like a La-
bourer worked down, he is too much tired
for Entertainment.

But alas ! were he never fo much di(-.
pos'd; he has not the Courage to recreate

his

14^0/ COVETOUS NESS.

his Senfes, and reward his Induftry. No.
He has more refped for his Wealth, than
to take thofe Freedoms. He falutes it at an
humble Diftance, and dares not be too fa-
mihar with an Objed of VVoriliip. His Gold
might as good have ftay'd at Peru, as come
into his Cuflody ; for he gains nothing by
Portedicn, excepting the Trouble of look-
ing after it. 'Tis true, he can command
the Sight on't this way ; but if feeing an
Eflate would make one Rich, there's kw
but the Blind would be Poor. He calls it
his own too ; but with great hiipropriety
of Language. My own > What is my own ?
Why 'tisfomethingthat leat, or drink, or
put on. Something which makes my Body,
or my Mind, the better. Something with
which 1 ferve my Friend, or my Country,
or relieve tbe Poor. Property without Ap>
plication to advantage, is meer Cant, and
Notion. The beft Metals will rufl:, by lying
under Ground ; and loie their Colour, unlefs
hrightned by U{e. But where Covetouf-
nefs governs, the Appetite is tyed up, and
Nature is put under Penance. Like a Ma-
lefador, a Man has juft enough to keep him
alive in Pain ; enough to Suffer with, but
not to Pleafe. The Covetous guards againft
himrelf,as well as againft Thieves : He loves
to itep ihort of NecelTity, and hates Conve-
nience no lefs than ^ wife Man dpes pxcefs.

And

0/COVETOUSNESS. 147

And he that dares not Enjoy, wants that
which he has, as well as that which he has
not. The cncreafe of his Fortune, is but an
addition to his Trouble. The more he has,
the more he has to take Care for ,• and an
Aft is as much enriched by his Burden, as
fuch a one is by his Eftate. He may, like a
Sumpter^ carry Things of Value ; but he ne-
ver Wears them. He is only tired, and gal-
led, with his Furniture. Nothing is more
uneafy when 'tis on,nor looks more wretch-
edly when 'tis off. If a Man lays his Meat
upon his Shoulder inftead of putting it in his
Stomach, the Quantity may load him if he
will, but never nourilh. And as 'tis eafier,
it would be more reputable for the Mifer to
be poor. The Pretence of NecefTity might
cover a narrow Soul. A Coward will pais,
when there is little trial for Courage. Wealth
does but ferve to expofe Covetoufncfs, and
make it more ridiculous. For what can be
a more wretched Sight, than to fee a Man
mortify without Religion ? to fabmit to fuch
voluntary Hardfliips to no purpofe, and lofe
thePrefenr, without providing for the Fu-
ture. But thus Covetoufnefs revenges the
Quarrels of others upon it felf, and makes a
fort of Reprizals at Home. The truth is,
if the Covetous did not make their Neigh-
bours fbme amends, by ufing themfeives
thus ill, thev were fcarcelv to be endured.

But

148 O/COVETOUSNESS.

But they are generally fair enough to give
Satisfadion this way. This Difeafe fomc-
times rifes up ahnofl to Lunacy and Diftra-
(ftion ? Sometimes it over-cafts them with
Gloom and Melancholy; and fbmetimes
breaks out in the Clamours of Defpair and
Impatience. They are tortured with ra-
ging Fears of Want ,• and the greateft Abun-
dance is not able to keep them in tolerable
Humour. To eat, or wear any Thing, till
'tis paft the Beft, is Luxury and Profuienefs.
They muft have their Meat tainted, and
their Bread mouldy, and their Cloaths moth
eaten, before they dare venture on them.
It would be great Charity to take them out
of their own unmerciful Hands, and put
them under Wardfhip. But 'tis likely the
Laws leave them to their Liberty for a Pu-
nifliment. For as this Vice ought to be fe-
verely corrected, fo there is fcarce any
Difcipline ftiarper than its own. And if
the Rigour fliould abate at Home, the Cen-
fures of the Neighbourhood would help to
do Juftice. The covetous Man is Homo iU
laudatus^ A Man rhat you can fay no Good
of. He abufes all his Advantages either of
Perfon, or Fortune. His Inclinations are
ungenerous, his Underftrnding cheats, and
his Power opprefTes his Neighbour. He is
not Big enough to Love, to Pity, or Affift ?
Neither Blood, nor Honour, nor Huma-

nit}^

O/GOVETOUSNESS. 149

nity, can take any hold, where Intereft
comes in competition. So far from doing
any Good, that he defires none. HisWiflies
are often malevolent ; iovBlaJiiHgand MiL
dew^ for Rots and Murrain, for Storms and
Shipwrecks ,• that he may put offhis Stock,
and his Stores the better. Upon thefe Ac-
counts he generally receives as little Kind-
nefs as he does, and finds as few Friends as
he deferves. Every one think themfelves
auchoriied to execute his Credit, to palt and
lafli him ; and make him either the fubjecS
of their Anger or their Scorn.

To fum up the Evidence. A covetous
Man loves to be boaring in the Earth, like
an Infe^ ; and lives always in a creeping and
inglorious Pofture. His Satisfadtions are as
Mean as his Figure. He has not the Heart to
oblige any Body, no not himfelf ; and there-
fore is both hated and defpifed.

Dem. Enough faid. I think your Cor-
redion is neither Exceflive, norMifplaced.
If thoft concerned will not mend their
Manners, they may e'en take it for their
Pains.

O F

\JJ

O F

LIBERTY.

BY Liberty, I mean a Latitude of Pra-
d:ice within the compafs of Law, and
Religion. 'Tis a {landing clear of inferiour
Dependances, and private Jurifdittion, He
who is Mafter of his Time,and can chufe his
Bufinefs and Divcrfions ; He who can avoid
diftgreeable Company, and be alone when
his Humour or Occafions require it j is as Free
as he ought to wifli himfeU'. 'Ti . true, as the
World (lands, general Liberty is impradi-
cable. If one had nothing but a Soul to keep^
he need not go to Service to maintain it : But
a Body at prefent is a very indigent fort of a
Thing ; it can't fubfift upon its own Growth,
but (lands in want of continual Supplies !T\\\s
Circumftance of Eatings and DrinkitJg^ is a
cruel Check upon many a Man's Dignities ;
and makes him hold his Life by a Servile 7V-
nure. However, he that lies under this In-
cumbrance, fhould make his beft on't, and
not quarrel with the Order of Providence.
At the v^ox^yDeath will knock off his Chain
(hortly : In the mean time his Bufinefs is to
play with it. But where the NecelTaries of
Lite may be had at a cheaper Rate, 'tis Fol-
ly

152 0/ LIBERTY,

ly to purchafe them this way. He that will
facrifice his Liberty to his Palat, and con-
vey over his Perfon for Superfluities, is a
Slave of his own making, and deferves to
be uftd accordingly.

Dependance goes fomewhat againft the
Grain of a generous Mind ; and 'tis no
wonder it Ihould be fo, confidering the un-
reafonable Advantage which is often taken
of the Inequality of Fortune. The Pride of
Superiours, and the wanton Exercifes of
Power, make Servitude much more trou-
blefome than Nature intended. Some Peo-
ple think the Life of Authority confifts in
Noift and Imperioufiieft, in Menacing and
Executions, To let their Servants live ea-
fy, is in fbme meafure to make them their
Equals : Therefore they love to be always
brandifhing their Advantage, to part with
nothing without a Stroke of Difcipline ;
and to qualify their Favours with Penance,
and Mortification. But the being enfran-
chiftd from Arbitrarinefs and ill Humour,
is not the only Convenience of Liberty.
This State affords great Opportunities for
the Improvement of Reafon. It gives Lei-
fure for Reading and Contemplation ,- for
an Acquaintance with Men and Things ;
and for looking into the Hiftory of Time
and Nature. He that has the Bufinefs
of Life at his own Difpofal , and has

no

0/L IBERTY. 153

no Body to account to for his Minutes but
God and himfeU, may if he plcafes be hap-
py without Drudging for it. He nec^ds not
Flatter the Vain, nor beTired u ith the Im-
pertinent, nor (land to the Curtefy of Kna-
very and Folly. He needs not Dance after
theCaprice of anHumourift, nor bear a pari
in theExtravagance of another. He is under
no Anxieties for fear of diipleafing, nor lias
any difficulties of Temper toftruggle witbi
His Fate does not hang upon any Man's
Face : A Smile will not transport him, hor
a Frown ruin him : For his Fortune is bet-
ter fixed, than to flote upon the Pleafurd
of the Nice and Changeable. This Inde-
pendence givesEafinefs to theMind,and Vi°
gourforEnterprize, andlmagination. AMari
has nothing to ftrike aOamp upon his Geni«
us,to over-awe hisThoughts, and checkthe
Range of his Fancy. But he that is Embaf-
raffed in hisLiberty,is apt to be unaffiir'did
his Adions; palled and difpirited in his Hu-
mour and Conceptions 1 fo that one nlay
almoft read his Condition in his Converlati-
on.'Tis true^a peculiar Greatneis of Nature^^
or the Expectations of Religion^, may relieve
him ,• but then every one is not lurnifheci
with thefe Advantages, the Reafon why
Tarmenio could not rile up to Alexander i
Height of Thinking, wa . poffibly oecaufe
he was under his Command, Longhm ob-
L krvesji

154 Of L IBERTY.

ferves, that there were no confiderabie 0/-^..
tors in Greece^ after their Government was
altered by the Macedonians and Romans, Ac-
cording to him, their Elocution and their
Freedom (eem'd to languifli and expire to-
gether. When they were once enflaved, the
Mufes would keep them Company no long-
en The Vein of Rhetorick was feared up,
the Force of Demojlhenes fpent, and no Suh^
lime to be had for Love, nor Money.

Now though Freedom within a Rule is
very defirable,- yet there is (carcely any one
Thing has done more Mifchief than this
W^(?r^mifunderflood. Abfolute Liberty is n.
Jeft ; 'tis aVifionary and Romantick Privi-
lege, and utterly inconfiftent with the pre-
fent ftate of the World. The generality of
Mankind muft have more Underftanding,
and moreHonefly too, than they are likely
to have as long as they live, beiore they
are fit to be at their own difpolal. To tell
People they are free, is the Common Ar-
tifice of the Factious and Seditious. Thefe
State-Gypfies pick the Pockets of the Igno-
rant with this fpecious Cant^ and with in-
forming them what mighty Fortunes they
arc all born to. And what is this fine Free-
dom, niter all, that thefe Sparks can help
them to ? Why they are free to be out of
their Wits, and to be undone, if they take
their Advice; To lole their Confcience,their

Credit:

0/ LIBERTY. ,55

Credit and thcirMoney,and to be ten times
more prelVd than they vvxre before.

There is fli!! a more extravagant Notion
of L,iberty behind. Some People arc for
Repealing theLa?/s of Morality, for throw-
ing open the Inclofiires of Religion, and
leav^ing all in Common to Licentioufnefs
and Violence. They arc for making their
Inclinations the Rule, and their Power the
Boundary of their Anions. They hate to
let any Opportunity flip, or any Capacity
lie Idle : But are forgrafping at all Poflibi-
lities of Pleafurc, and Playing their Appe-
rites at whatever comes in their way. To
tye Men up from Enjoyment , and cramp
them with Prohibitions, isanEncroachment
upon the Rights of Nature. Thefe unge-
nerous Impofitions are it feems the Dota-
ges of Age, the Refults of Spleen and Impo-
tence ; or at beft the Pretences of Defigninf;
Power, which lays an Embargo uponfbme
Branches of Tracle^ to engrofsthe Advanta-
gcs to it felf. I wonder v/hy thefe Men
don t improve their Principle farther. Why
they don't dance upon the Battlements of
Houfes, Vault down the Alonument ^ and
jump into a Furnace for Divcrfion. To
forbear thefe Things are great Reftraints
upon the Liberties of Motion , and
make many of the Faculties of Nature ia-
fipjmncant. They onpjit 10 ftep in to the
L 2. Rcfcue

^^6 0/LIBERTY.

Refcue of Fevers and Phrenfy, and not let
their Acquaintance lie under fuch an igno*
miniousConfinement, efpecially when their
Spirits are up, and they are fo well difpofed
for Satisfatftion. Why do they not draw up
a Remonftrance againfl Goals^ Pillories^ and
Executions'^ What! have they no Senfe of the
Grievances of their Fellow Suhje^s ? Can
they fee their own generousPrinciple fuffer^
their very Magna Chart a violated , and do
nothing towards a Relief? they ask your
Pardon ; To embark in fuch Expeditions
might endanger their Intereft, and come
home to them at laft. And to fpeak Truth,
they are for having this Arbitrary Privilege
in no Hands but their own. For touch them
in their Honour orProperty, and you'll find
them (enfible enough. A (mall Injury to
themfelves feem intolerable, and fires them
with aZealfor Juftice ai'd Refiitution. Then
the Laws are Defective, and give too little
Damages : And therefore tho' they venture
their Necks for it, they mud have a Supple-
mental Satisfa^ion, Their own Gafe, one
would think might (hew them the unreafo-
nablenefs of their Scheme ; And that a Li-
berty agamfl: Virtue and Law, is only a Pri-
vilege to be Unhappy ; And a Licence for a
Man to murther himielf.

O F

[17

O F

OLD AGE.

I N A

DIALOGUE

BETWEEN

Thilehm and Eutropm.

Phil. ^ TOur Servant, ThisVifit is very
Y obliging. If fo good a Friend
"*" as you are, can be more vvel-
com at one time than another, you are fo
now. I was juft going to fend to you, to Beg
a little of your Converfation,

Eutrop, Sir 1 thank you, you are always
contriving to give your Friends a Pleafure,
one way or other : But mcthinks you (cem
fomewhat conccrn'd. I hope no Accident
hrs happened.

P/;//. Nothing but what I'm afraid you'H
(mile at; and yet it fits pretty hard upon
my Spirits.

Euttop. I'm fbrry for that ; praywhors
jheaiatter? L 5 * Thll"

158 of OLD AGE,

Phil. Then without any farther Pream-
ble, I muft challenge you upon your lafl:
Promife. You may remember we were
talking about O/i^l Age^ and the Inconveni-
ences attending it. This iJpeculation has
hung cruelly in my Head ever fince : I
think my Fancy is grown quite Grey up-
on't.

Etitrop, If that be your Cafe, 'tis fbme-
what unlucky ; I have no Receipt againft
that Diftemper. What v/ould you be
exempted from the common Fate , and
have Nature alter'd, for your fingle SatiC-
fad:ion ?

Thil With all my Heart , If I knew
which w ay. Not but that I could wifli the
Advantage was Univerfal, as much as any
Man. To be plain , I don't think my
felf over-furnifliM, and (liould Ix; glad to
keep up my Perfon in Repair as long as it
lafts. In earnefl", It troubles me to conn-
der the greatcfl: part of Life is no better
than a ilow ConfumpLion ; That we muft
iliortly fink inco a Itate of Weakncfs and
Infignificancy , and grow unacceptable
b.:>th to others, and our lelves. When our
Limbs and our Memory , and it may be
Gur Underflanding too will fail us • when
nothing hue a Fever will warm our
Blood ,* and all the lively Perceptions are
forced out of Pain, Wc begin Lif? with

a

0/ O LD AGE. 159

a flender Stock,and yet it improves (Irange-
ly. I wonder when we are well furniflied
we can't hold it : What ! Turn Bankrupts
when we have more Effeds to Trade with,
and more Skill to manage ? A Flame well
kindled and fupplied, will burn for ever.
When a Man is Rich, a little Care keeps
him Co. But Life, like an ill gotten Eftatc,
confumes infenfibly , in delpight of all
imaginable Frugality. Infancy is a (late
of Hope; and has the Tendernefs of Pa-
rents, or the Compaflion of Strangers, to
fupport it. Youth, like a Bloffbme, gives
as Beauty in hand, and Fruit in Profped*.
But Age grows worfe and worfe upon tlie
Progrefs, finks deeper in Sorrow and Neg-
led:, and has no Relief to exped: but the
Grave.

Eutrop. I think you are too Tragical up'
on the Occafion ; Health, and Vigor, and
Scn(e, hold out fometimes to the lengtii
of a long Journey. Plato enjoyed them
all at 80. And fo, if you 11 take his Word
for't, did Cato Major ; and reckons you up
a great many more. TuUy was more than
60 when he v/rote his famous Philippkks :
In which his Rhetorick is not only more
Corred, but more moving and Tempcdu
ous, than in his younger Orations. The
Poetick Fire,which is fboncft cxtind, fome-
times rages beyond that Period, Of this i
L 4 could

i6o O/' OLD AGE.

cpuld give modern Proof, were it necefla-
ry. To go on 5 Old Father le Moin writes
now with all the Force, and Spirit, and
Plea&ntnefs of 3 5. And a Gentleman of our
own Cpuntryjhas the (ameHappinefs. Now
thofe that canEntertain others, are never ill
Entertain'd themfelve^.

Ph'tL One Swallow makes no Summer.,
One bad need have a Body and Soul made
onpurpofe, to do thefe things you talk of.
I am fure it is otherwife with the Generali-
ty : And fince Age feems a Common Pe-
nance impofed upon Mankind^ I could aL
moft wifh we had it fooner; and that the
fweet Morfel of Life was left for the
laft.

Eutrop, That might engage your Appe-
tite too much. What ! you would be ol4
vyhen you are young, would you ?

Th'iL No I it may be I would be young
after I am old,

Eutrop, Not in this World if you pleafe j
all old People have had their Time, they
were young once, let that fulfice.

VhiL Were young once ! That is in plain
English they have loft theAdvantage; 2
very comfortable Refledlion ! Were^ (erves
only to trouble what we Are. Fuimus may
^lake ^ good Motte^ but in Life it is ftark

Eiitropt.

0/ OLD AGE. i6i

Eurrop. If the whole Budnefs was as bad
as you reprefent it, there is no help lor't,
therefore weihould be contented.

PbiL Under favour, therefore we /hould
not be contented. What ! is Defpair ari
Argument for Satisfadion ?

Eutrop. For Patience it is, when we
have other Confiderations to fupport us.
Befides,- are no Favours valuable but thofe
which laft a Man's Life time ? Dofs no-
thing lefs than an Annuity deferve Thanks >
Certainly we ought to be of a more ac-
knowledging Temper than this comes to ;
efpecially where we have nor' 'ng of Merit
to plead. Upon th : whole, 1 conceive the
Confequence may be wxuk'd another way
to better Advantage.
Fhil. How fo?

Eurrop, Wjiy, fince we can avoid Old
A^e by nothing but Death; our buf^nefs
is' to make it as eafy as may be. If you
ask mq which way ? My anfwer is, we
muft Guard againft thofe ImperfecSions,
to which Old Age is mofi liable. By Im-
perfedtions, I mean, Moral ones ^ for the
other are not to be fenced off. In the fe-
cond place, let us confider, that Age is
not altogether Burthen and Incumbrance.
There are feveral peculiar Privileges and
Dignities annexe to this part of Liie. A
fiiort Viev7 ol' the PuCafon of theie Advau-

i62 0/ OLD AGE.

tages, will help to relieve us under the De-
cays of the Body.

Ph'iL I am glad to hear it ; pray go on
with your Method.

Eutrop. To begin then with the Imper^
fe[iions. Not that they are as unavoid-
able as Grey-Heirs ; or to be charged uoon
Age without Exception. My meaning on-
ly is, that without Care People are more
in danger of them when they are old, than
at any other time. The firft I (hall men-
tion, is a Forwardnefs to be difpleafed up-
on little occafions ; to take things by the
wrong Handle ; and to put ftvere Con-
ftrudlions upon Words and Actions. This
unhappy Temper may be afiigned tofeveral
Caufes.

\fl. Old Perfons, may be overTufpitious
of being contemrVd. Long Experience
has taught them that the Wcrld is gene-
rally unbenevolent and narrow fpirited -
that Self-Love, and Jll-Nature, are ex-
treamly common ; and that the Pleafiires
of too many are drawn from the Misfor-
tunes of their Neighbours. Thefe Remarks
confirmed by repeated Inftances, make no
kind Impreflion. So that when a Man is
confcious of his own Decay, when he grows
icfs a iive and agreeable, when he can nei-
ther Oblige, nor Puniih, with the ufual
Advantage : When this happens, he is apt

to

0/ OLD AGE. 163

to fancy younger People are more ready to
divert themfelves with his Declcnfion ,
than to pity it. This Apprehenfion makes
him interpret with Rigour, conclude him-
felf injur d upon a remote Appearance,
and grow dil'gufted upon every Ambi
guity.

Phil, By the way, is Mankind capable
of fuch Barbarity as this Jealoufy fuppofcs r
Can they mifapply their Paffions atfo fcan-
dalous a rate ? Can they inluk an un-
avoidable Infirmity, and trample upon the
Venerable Ruins of Humane Nature .^ Thi:>
Infolence is fooliih, as well as unnatural.
He that acSs in this manner, docs but ex-
pole his own future Condition, and laugh
at himfelf before-hand.

Eutrop, You fay well. But very ill
Things are often done. And thofe who
have feen moft of them, are mofl: Appre-
henfivc. On the other fide, Thofe wha
are lefs acquainted with the Vanity and
Vices of the World, and have m.et witli
fewer Difappointments, are inchn'd to a
kinder Opinion.

PhiL A very charitable Ignorance \
However, I think your Remark not ill
founded ; for I have obferved an unufual
Svv^eetnefs of Temper in Children. Na-
ture ufually makes a very obhging Difco-
very of her fclf in them. They throw

them-

i64 0/OLD AGE,

themfelves with entire Confidence upon
Converfation. They adl without Artifice
or Difguife ; and believe others as kind
and undefigning as themfelves : But when
they once underftand what a fort of
World they are come into .• When they
find that Eafinefs of belief betrays them,
and that they are lofers by the opennefs of
their Carriage ,• Then they begin to be up-
on their Guard, to grow cautious and re-
fcrv'd, and to (land off in Jealoufy and Suf-
pition. Like Birds that are (hot at, Nature
grows wild by ill Ufage; and neither
Loves, nor Trufts, Co much as Before.

Eutrop. Mod certainly, unleft Care be
taken. For this Reafon, if a Man does
not ufe to refledi upon his Temper ; if he
does not (hake off his Spleen, and checl^
his Difguds; ifhedocsnotftrivetofweeten
his Blood, and refrefli his Generofity, his
efteem of Mankind will abate too faft.
This Humour, unlefs prevented, will Aide
into Indifferency and Difinclination ,• and
make him have a kindnefs for nothing but
himJelf. And becaufe odd Difcoveries^
Ruffles and Dlfcouragements, encreafe up-
on him in his Journey, the farther he tra-
vels, t!ie lefs he will like the Company.
And fmce the World has loft his good Opi-
nion, a fiender Prefumption will be apt
to awiiktn his Jealoufy, fiiakehim fufpedl

(asrq

Of OLD AG E. i6j

hard mcafure, and put the word Interpre-
tation upon Things,

Phil. May not this Forwardneft to be
difobliged, proceed from the Infirmities of
Age > The laft part of Life is a perpetual
Indifpofition ; you are feldom free from
the Pain or the Weaknefs of a Difeafc. The
Fever of the Fit may fometimes intermit,,
but then your beft days are fliort of
Health. Such uneafy DifcipHncis apt to
make the Spirits turn eager. When a Man
is loaden a Feather is felt, and the lead rub
will make him complain.

Eutrop, I believe the difficulty of fome
Humours may be thus accounted for. And
where this Reafbn fails, I think I could
aflign another.

Fhil, What is that?

Eidtrop. With Submiflion j I'm afraid
old Perlbns may fometimes over-rate their
own Sufficiency. 'Tis true, generally
fpeaking. Knowledge is the Confequence
of Ttme^ and MHltitude of Days are fitteft
to teach Wifdom. But this Rule, likeo-
thers, has its Exception. For all that^
People are apt to fancy their Underfland-
ings move upon an Afcent, and that they
mufl grow Wifer of courfe, as they grow
Olden Thus they often take their Im-
provement upon Content^ without exami-
jning how they came by it. As lii the

1(56 0/ OLD AGE.

meer Motion of the Sun, or the running
of an Hour-glafs, would do the Bufmefs.
Now a Miftake in this Cafe makes them
impatient of Contradiction, and imagine
themfelves always in the Right- To ar-
gue the Point, and debate their Opinions
is to injure them. Younger Men ought
to believe hard, and take Authority tor
the lafl Proof.

To proceed. Refting too much upon
the Privilege of their Years, may be the
occafion of a fecond Imperfection ; /. e. In-
compliance with the innocent Demands
and Satisfadions of thoi'e who are Young-
er. Their Opinions are the Standard of
Truth, and their Defires the Meafure of
Agrceablenefs.

This Partiality of Thought, this indul-
ging their own Inclinations, makes them
iirm to Prepofleffion , and difficultly re-
moved from thofe Cuftoms which firft en-
gaged them. The bare Nov^elty of a
Thing is enough to call: it: They con-
demn the prudent Alterations of the pre-
fent Age, and are too kind to the Errors of
the former.

PhiL Under favour , I conceive this
Method fcarcely defenfible. *Tis true,
they are old when they maintain theft
Opinions , but were they not young
when they took them, up ? And why

ihould

0/ O L D A G E. 1 67

fhould they prefer the Judgment of their
own Youth, to that of a later Generation?
Is it tuch an advantage to (land firft upon
the Roll of Time ? Or does Senfe and Un-
derftanding wear out the farther a Line is
continued ? That a fuccecding Age is born
with the fame Capacit}' with the former,
that it may ufe the (ame Indurtry, cannot
be deny'd : Why then (hould we be barr'd
the Privilege of our Fore Fathers ? Why
may we not Pronounce upon the Hate of
Truth , upon the Decency of Cuitom,
and the Oeconomy of Life, with the ufual
Liberty > Is Humane Nature improved to
the utmofi:, or was Infallibility the Gift
of thoie bi fore uj ? if not, what harm
is it to chufe tor our felves > Why fliould
we be (ervilely ty'd to their Reafbn, Vv'ho
ufed the Freedom of '^heir own ? Thofe
who come laft, feem to enter w^ith Ad-
vantage. They are Born to the Wealth
of Antiquity^ The Materials tor Judging
are prepard, and the Foundations oi Know-
ledge are laid to their Hands : why then
may they not be allowed to enlarge the
Ts/lodel, and Beautiftethe Strudhire ? They
View in a better Light than their Prede-
ceflbrs, and have more leiltire to examine,
to poiifli and refine. Behdes. ii the Point
was tr) ed by Antiquity, Antiquity would
!ofe It, For the prefent Age is really the

Oldef],

i68 0/OLD AGE,

Oldeft, and has the largeft Experience to
plead.

Eutrop, If you pleafe I'll go on to a
thh*d Misfortune incident to Old Age, and
that is Coveloufnefs. This, Iconfefi, looks
like fo great a Paradox, that nothing but
matter of Fad could force me to believe
it, I have lefs Time to ftay in the World.,
and lefs Capacity to enjoy it ; therefore I
muft love it better than ever ; What fort
of Reafoning is this ? To what purpofe
ihould a Man grafp fo hard when he can
take the leaft hold ? Why fhould he make
himfelf uneafy with fo ill a Grace ? Who
could imagine that Appetite fliculd thus
exceed Digt^ilion, and that the Age of
Wifdom fiiould make fo prepofterous a
Judgment ? If there were any juft fears
of Poverty, or the Provifion was mode-
rate, 'twas fomething. Fore-fight and Fru-
gality are good things. But alas! Cove-
toufnefs in old People is often unfurniilied
With thefe Excufts.

Phil. Had you thought fit, I could have
liked a Reafon upon the Caufe^ as well as a
Declamation upon the Ejfect,

Eutrop, To (atisfieyou, I'll give you my
Gonjeiture; You know Age is not vigo-
rous enough for Bufinefs and Fatiguing,
'Tis no Time to work up an Eftate in, or
10 repair a Miradventure. A ftrain in an

old

0/ O L D A G E; i6^

old Man's Fortune like one in his Limbs,;
is (eldom out-grown. And where Labour
is impradiicable , and Recovery defpair-
ed of, Parfimony h^s the better Colour.
Old Perfons are apt to dread a Misfortune
more than others. They have obferved
how Prodigality is puniftied, and Poverty*
negled:ed ; Thefe Inftances hang like Exe-
cutions before them, and often fright theni
into the other Extream. They are fenfible
their Strength decays, and their Infirmi-
ties encreafe ; and therefore conclude
their Supplies (hould Increafe too: They
are bell acquainted with the LTncert^inty
bf Things , and the Deceicfulneft of
Perfons. They know People won't do
their Duty out of meer good will j that
Obfervance muft be purchaicd, ind that
nothing Engages like Interefl: and Expe«
dation. Novt^ the natural DifEdence;
and the Anxioufnefs of Age, is apt to
prefs the Reafons of Frugality too far; to
be over apprehenfive of an Accident, sfnd
guard with too much Concern. Their
Blood grows cool and difpirited; and unlefs
they relieve themfelves by generous Thinks
hg^ they'll be in; danger of falling into
Exceffive Cares, Unneccffary Provifions,^
and little Management. I haVe now kid
the hardefl of the C^fe before yoiii
Thefe are the worll Dileafe^ of Age ; And

170 0/ OLD AGE.

yet not fo formidable neither, but that Pru-
dence and Precaution may prevent them.

Phil. \ hopefo too. However your In-
ference from the decay of Conftitution,
does not pleaftmej Becaufe, I doubt, there
is fomething more in it than what you
mentioned.

Eutrop, Pray what do you mean >

ThiL Why, I'm afraid a Man may Hve
fo long till he wants Spirits to maintain his
Reafon, and to Face an honourable Dan-*
gen Some People will undertake toBleeJ^
or Faft a Man into Cowardice. Now if
this may be done , the Confequence may
be untoward. For the difadvantages of
Age (eem no lefs than either of theft Expe-
riments. This Thought has fometimes
made me uneafy. For what can be more
wretched than to ftirvive the beft part of
our Charader, and clofe up our Lives in
Difgrace >

Eutrop, A Concern fo generous as yours
needs not fear the Event. Refolution
lies more in the Head than in the Veins.
A Brave Mind is always impregnable.
True Courage is the Refult of Reafon-
ing. A jui1: Senfe of Honour , and
Infamy , of Duty and Religion will
carry us farther than all the Force of Me-
ehanifm. The Strength of the Mufcles,
snd the Ferment of the Humour^, are no-
thing

..>-

of O LP AGE. 171

thing to it. Innocence of Life, and Con-
fcioufnefs of Worth, and great Expcdati-
ons, will do the Bufinefs alone. Tlicfe In-
gredients make a richer Cordial thanYouth
can prepare. They warm the Heart at 80,
and feldom fail in the Operation. Socra^
tes was advanced to the Common Period
of Life at his Tryal. But the Chilnefs of
his Blood did not make him fhrink from
his Notions. He afted up to the height
of his Philofbphy, and drank o^h\s Hem-
lock without the lead Concern. Elea^
zer^ a Jewifli Scribe , was an older Man
than he, and yet behav'd himfelf with ad-
mirable Fortitude under Extremity of Tor-
ture. QMaccaL^ St. Ignatius and Poly carp
were Martyrs after 80, and as fearlefs as
Lions, In Military Men Inflances of this
kind are numerous ; tho' I don't think Cou-
rage altogether fo well try'd in a Fields as
at a Stake.

VhiL The Reafon of your Opinion.

Eutrop. Becaufe in a Battel, the Encou-
raging Mufick, the Examples of Refoluti-
on, the Univerfal Tumult , will fcarcely
give a Man leave or leifure to be a Cow-
ard. Befides, the Hopes of Efcaping are
no ordinary Support. Of this we have
a famous Inftance in Marefchal Biron. No
Perfon living could be braver in the Field
than He. And when he was afterwards
M % Try-

^7^ Of ODD AGE.

Tryed tor Treafcn , his Spirit feem'd ra-
ther too big than otherwife. He ufed the
King roughly, and out- raged his Judg,
es , and appeared fortify 'd at a won-
derful rate. But when Death came near
him, and he faw the Blow was not to be
avoided, he funk into Abjedion ; and dy-
ed much to the difadvantage of his Cha-
radier.

Now as to outward Appearance , the
Cafe of Martyrdom is the fame with that of
the Duke of BironSj and oftentimes much
harder. Here is the certainty of Deaths
the Terrour of the Execution, and the Ig-
nominy of the Punifliment. And befides
all this, leifure and cool Thoughts to con-
template the Melancholy Scene. In ear-
ned, thefeare all trying Circumftanccs, and
make the dilparity of the Proof very vifi^
ble.

Ph'tL I can^t deny what you fay. But
tho* a Soldier can't diftinguifli himfelf fo
well as a Martyr, he may do enough to
fliew himfef no Coward. If you pleafe, let
us have an Inftance or two from the Camp^
to the Point in hand.

Eutrop. That you may a Hundred, were'
it neceflary. I ihall mention a k\sf. To
come to our ou n Times. The Bafha of
Buda^ when it waslaft taken, was upwards-
©f -JO* But this did not hinder him from

any

0/ OLD AGE. 17:5

any Military Function : Like j^tna^ he
was Snow a Top, but all Fire within.
For after a noble Defence he dy'd fighting
upon the Breach. The late Prince of
Conde^ the Duke of Luxemlurgh^ and Ma-
refchal Schombergh^ were old Generals.
For all that, upon an occafion, they would
Charge at the Head of the Army with
all the Heat and Forwajdnefs of the
youngefl: Cavalier. In fliort , Courage
is at no time irnpracfticable. Providence
has dealt more liberally with Mankind,
than to make any Adion neeeflary, which
is Meanp

Fhil. I am glad to hear it ; You have
reconciled me to Age much better than I
was before. To deal freely, Cowardife
makes a Man fo inf.gnificant, and betrays
him to fuch wretched PracSices, that I
dreaded the Thoughts of it. If you plcafe
now, let's go on to the Privileges of Ho-
nour, and examine how the claim is made
out.

Eutrop, That Age has a peculiar Right
to Regard, is pcift difpute : Nature teach^
es it. Religion enjoyns it, and Cuftom has
made it good. And in rpy Opinion, the
Reafons of the Privilege are very farisfa-
d:ory. For

lurj}. Old Age is mofl remarkable for

Knowledge and Wifdcm. Yvhcn we firft

M 2 conie

174 0/ OLD AGE.

come into the Worlds we are unimproved
in both parts of our Nature : Neither our
Limbs, nor Underftandings, are born at
their full Length, but grow up to their fla-
ture by gradual Advances. — —

FhiL So much the better : For if we
were Infants in our Bodies, and Men in
our Souls, at the fame time, we fliould not
like it. The Weaknefs, the Reftraints, the
Entertainment, and the DifcipHne of the
firft Years, would relifh but indifferently :
A Spirit of Jge could hardly bear fuch
Ufage. Methiriks I fliould be loath to
Tranfmigrate into a Child , or lie in a
Cradle, with thofe few Things I have in
my Head.

Eutrop. You are fafe enough. But to
return : For the Reafons above mention-
ed ? Tbofe who have had the longeft time
%o furnifli and improve in, muft be the
wifeft people : I mean, generally fpeaking^
where Care and other Advantages are
equal. Men of Years have feen greater
variety of Events ; have more Opportu-
nities of remarking Humours and Interefls.
Who then can be fo proper to draw the
Model of Pradice , and flrike out the
Lines of Bufinefs and Converfation ? The
Hiilcry c[ themfelves is not unferviceable.
The Revolutions at Home will open the
3cene in a great meafure. Thus they may

0/OLD AGE. 175

trace their Adions to the firft Exercifes of
Reafbn. This will (hew them the Diflin-
dions of Lite, and the Complexion of eve-
ry Period ; Now Novelty pleafes, and In-
clinations vary with the Progreft of Age.
And thus with fbme regard to the diver«^
fities of Circumftance ,• with fome Allow-
ance for Guftom and Government, for
Fortune and Education, for Sex and Tem-
per ,• they may give probable gueflcs at the
Workings of Humane Nature : They may
reach the Meaning, and interpret the Be-
haviour , and Calculate the Paffions of
thofe they converfe with. Thefe Lights
will almoft force a Profpe6t into the Heart,
and bring the Thoughts into View. This
Advantage is of great Ufe, It helps us to
Difcover, and to Pleafe ; It direds us in
our Application , and often prevents us
from doing, or receiving an Injury. Far-
ther ,• Old Perfons have the befi: Opportu-
nities for reviewing their Opinions, and
bringing their Thoughts to a fecond Teft.
For trying what they took upon Tru[l:,and
corrediing the Errours of Education. And
thus their Judgment becomes more exad :
They may know more Things, and know
them better, and more ufefuUy than others.
This will appear farther by confiderlng

AfeconJ Advantage of OJd Age ; and

t|]at is, freedom irom violent paiTions,

M 4 , This

\76 0/ OLD AGE.

This Advantage is partly the effed: of
Ponvidion and Experience. The dangei:
is confider'd better , and the Indecency
more difcover'd than formerly. The Con-
ftitution likewift contributes its Share. The
Current of the Blood moves more gently,
and the Heat of the Spirits abate. This
Change makes the Mind more abfolute, and
the Counfils cf Reafon better regarded.
TheObjedt and the Faculty are eafier parted.
And thus the excefles of Anger and Defire
grow lefs intemperate. Whereas younger
People, as they are apt to contrive amiis,
ib they often fail in the Execution. Their,
Profped is too fliort for the one, and their
Paflions too ftrong for the other. Either
they are impatient to wait, or purfue too
far, or divert too foon : And thus the De-
ftgn often mifcarries. But Age views the
Undertaking on all fides, and makes fewer
Omiflions in the Scheme o- It computes
more exadly upon Hopes and Fears, and
weighs Difficulty and Succefs with better
Judgment. Now Men have Temper to
ftay for the Ripenefs of Things ; they don't-
over^drive their Bufineft, nor fly off to
unfeafonable Pleafure. They can at-
tend with Patience, and hold on withCon-
ftancy. In fliort, this is the time iii
which the Mind is moft Difcei-ning
^nd Difpaffionate ,• furnifhed v^i^Ii the"

-^ ^ ^ -■' tea

0/OLD AGE. 177

beft Materials for Wifdom, and heft dif-
pofcd to u(e them. For thefe Reafons
Men of Years have generally been thought
the moft proper to prefidc in Councils,
and to have the Dirediion of Affairs. Aru
ftotle, as I remember, obferves, that odds
in Undcrflanding (eems to give a natural
Right to Command. Corporal Force is a
Minifterial Talent, and ought to be under
Government. If this Privilege needed
Prefcription ; we have all the Advantage
of Time and Place. Age has fatt at the
Helm fo long , that the Name of Office
and Authority is derived from thence ;
Wituefs the Jewijh Elders^ the Spartan
Tep^(n<z ^ the Roman Senate^ and the.S'^x^?^
Aldermen, ilot^ but that younger People
were iometimes joined in the Commiffion.
"Irhis Favour was fometlmes earlier bellow-
ed, either as a Reward to extraordinary
Merit, or indulged to Quality, forDifcipline
and Improvement. Matters of Moment
a'pccially fliould be managed with Conduct
and Temper y brought under the beft
Regulation; and put into the wiftil:
Hands. 'Tis true, Order and Right muft
not be diflurb'd,- but where there is Liberty
to chnfe. Age has the clearefl: Pretences,
and Hands laired for the Honour. There
is a great Deference due to the Judgment
pf Yea^^ 3 their bare. Affirmatioa a^icl
'^■- ' ' An-

1^8 Of OLD AGE.

Authority fliould have its weight ; efpeci-?
ally when they Pronounce upon their own
Experience and Employment. Here the In-
compliance of our Realbn ought to befu-
fpeded, and nothing but Evidence ihould
make us diflent.

3<^/y. Old Perfons deferve a more than
ordinary Regard, becaufe their Performan-
ces are fuppofed to have been more than
ordinary : When nothing to the contrary
appears, Juftice as well as Charity will re-
port kindly , and conclude in favour of
another. In fuch Cafes we ihould prefume
People have underftood their Opportuni-
ties, and managed their Talent, and their
Time to advantage. Upon this equitable
Suppofitioa'twill follow, That thofewho
have lived longed, have done mod Good.
And is it not reafonable that Returns and
Benefits lliould keep a Proportion ; and that
thofe who have obliged moft, ihould re^
ceive the faired Acknowledgment? Old
Perfons have been upon Duty a great
while, and ferved the Pnhlick upon many
Occafions. They are the Veterans of the
State , and fliould be particularly confi-
der'd. The Reafbns of Order and Difci-
pline, and Merit, require no left. And
fince Power mud be kept in a few Hands :
Since Property won't reach a general Didri-
butian ; fmce They can t b: all gratified

with

Of OLD AGE. 179

with O^ces and EJiates, let them be paid
with Honour.

Methinks their very Infirmities look not
unhandfbmly. They carry fomething o£
Dignity in them, when well underftood.
They are not to be wholly attributed to
the Force of Time : But partly to their ge-
nerous Labours, to that conftant Fatigue
of Bufinefs, to that Expence of Thought
and Spirit , for the Publick Advantage.
Let not the Alterations in their Perfon
be meerly thrown upon Age, and refblved
into Decay. Let's rather confider them as
honourable Scars, Marks of Hardfliip and
repeated Adtion, in the Service of their
Country. Under this Notion they'll (hine
upon the Underftanding , and move more
for Refpedl than Pity. I might now
aflign a Reafon of a Lower kind to the
fame purpofe. And that is, meer Decency
and Breeding, and good Nature, (hould
make us refpedful to Age. An old Man
muft fliortly take his final Leave, and Im-
bark for a Foreign Countrey ; And there-
fore Ihould be treated with the Ceremony
of a Departing Friend. We fiiould do
(bmething to fhew that we are loath to
lofe him, and wifli him happy in his Remo-
val. Befidcs, fomething of Regard is due
to his Condition : We ihould divert the
Senfe of his Declcnfion, fjpport his Spi-
rits

i8o 0/OLD AGE.

rits by Obfervance, and keep him eafy by
obliging Behaviour.

Vinl. I confefs, I think you have done
fbme Juftice to Age : You have proved its
Privileges, and fetled the Preference, up-
on Grounds not unfatisfadory. But fup-
pofing the young People fliould not do us
Right, can't we reUeve our felves without
(landing to their Courtefy ?

Eutrop, Yes ; There are two Things will
dous aKindnefs. Firft, we may confider;
that theDecienfions of Age are commonly
very gradual. Like the Shadow of a Dial,
the Motion is too flow for the Eye to take
notice of. Could the Decays in us be
mark'd through all their Progrefs , Life
would be more uneafy. But a Man looks
at Night, as he did in the Morning. He
does not fee that when he is part his Prime,-
his Vigour is perpetually wearing ofF, that
the Blood grows left florid, and the Spirits
abate : Thar no day comes but impairs the
Strength , and cramps the Motion , and
tarnilhcs the Colour, and makes us worfe
for Service, and Satisfadion than we were
before. But our Senfes are not fine enough
to perceive the Lcffcning, and fo all goes
tolerably well. If we were thrown out of
ourYouth, as we are fometimes out of our
Fortune , all at once ; It would (enfibly
touch us. Tp go to Bed at Thirty, and

0/ O L D A G E. 1 8 !

rife with all the Marks of Eighty, would
try one's Patience pretty feverely. But we
walk down the Hill Co very gently, that
the Change of Situation is fearcely per-
ceiv'd, till wr are near the Bottom. This
Advantage lies ready to our Plands, and
wants little Improvement. But the other
which remains, and is the moil: confide-
rable, depends upon Condufl.

Phdl. Pray let's hear it.

Eutrop, Why, if we would enter upon
Age with Advantage, wt muft take care
to be regular and fignificant in ourYoutk
This is the way to make both the Mind
and the Body more eafy. I (ay the Bodyj
for Intemperance antedates Infirmities,
and doubles them. It ^revenges its own
Excefles, and plunges us (ocner and deeper
in the Mire, than orherwife we fliould
fall. He that would have his Health hold
out, mult not Live too fall. A Man fliould
Husband his Conftitution, and not throw
it away til he has done Living, if he can
help it. Not to provide thus tar is to be-
tray our Senies, and prove falfe to the In-
tereft of Eafe and Pleafure. And as to
the Mind, a well managed Life will be of
great Service. Such a Perfon will be
more difengag'd from the Entertainments
of Senfe, and not mils his Youth (b much
^s anotlier. He won't be troubled with

im*

I 82 0/ OLD AGE.

imprad:icable Wifhes, biit Strength and De"
fire will fall off together. The Powers of
Reafon will improve by Exercife ; and he
that has govern'd a ftronger Appetite,
will eafily govern a weaker. In (hort, if
we would be well provided we mufl be-
gin betimes. Habits of Virtue , and
handfom Performances, are the beft Pre-
paratives. Let's lay in a ftock of good
Actions beforehand. Theft will fecure
our Credit without^ and our Peace withiric
Are the {paces of Life not ill fill'd up >
Is the World the better for us ? Have we
any ways anfwer'd the Bounties of Pro-
vidence, and the Dignity of our Nature ?
Thefe Queftions well anfwer'd , will be
a ftrong Support to Age ; they'll keep off
a great part of the weight of it ; and make
a Man's Years fit eafy upon him. The
Mind has a mighty Influence upon the
Body; and operates either way, accord-
ing to the quality of Reflexion. The dif-
orders of Pallion or Guilt, enflame z Di-
flemper, envenom a Wound, and boil up
the Blood to a Fever. They often baffle
the Virtue of Drugs, and the Prefcriptions
of Art, On the other hand ; When the
Review pleafes, when we can look back-
ward and forward with Delight ,• to be
thus fatisfied and compofed, is almofl a
Cure of it fclf. 'Tis true, a good Con-

fcience

0/ OLD AGE. 183

fcience won t make a Man immortal.
But yet the quiet of his Mind often keeps
him from wearing out fo faft. It fmooths
his Paflage to the other World, and makes
him Aide into the Grave by a more gentle
and inlenfible Motion. And when the
Body is (haken with Difeafes, when it bends
under Time or Accident, and appears juft
finking into Ruine ,• 'tis fometimes flrange-
ly fupported from within. The Man is
prop'd up by the Strength of Thought; and
Lives upon the Chearfulnefs and Vigour of
his Spirit.

Even Vanity, when flrongly imprefs'd,
and luckily directed, will go a great way.
Thus Epicunis in fully tells us, that the
j5leafure of his Writings^ and the hopes of
his Memory^ abated the (harpnefs of his
Pains, and made the Gout, and the Stone,
almoil deep upon him.

Fhil. Eficurm had a firong Fancy :
Though I muft own that pleafant Retro-
fpeftions, and eafy Thoughts, and com-
fortable Prefages, are admirable Opiates :
They help to aflTwagc the Anguifli, anddif-
arm the Diftemper ; and almoft make a
Man defpife his Mifery. However Tm
ftill a little concern'd th?c I muft go \^{s
and lefs every day, and do the {ame things
over again with abatements of Satisfadlion
To live only to Nurfe up Decays, to feej

Pain

184 O/OLD AGE.

Pain, and wait upon Difeafes, is fomewhat
troublefome and infignificant.^

Eutrop, Pardon me there ! Not Infigni-
ficant, if it fhould happen lb.

To bear Sicknels with Decency, is a
noble Inftance of Fortitude. He that
Gharcres an Enemy does not fliew himfelf
more brave, than he that grapples hand-
fomly with a Difeafe; To do this without
abjedt Complaints ,• without Rage, and
Expoftulation, is a glorious Com.bat. Td
be proof againft Pain, is the cleareft Mark
of Greatnels : It fets a Man above the
dread of Accidents. 'Tis a State of Li-
berty and Credit. He that's thus fenced,
needs not fear nor flatter any thing. He
that diftinguifties hhnfelf upon theft Oc-
cafions, and keeps up the Superiority of
his Mind, is a Conqueror, though he dies
for't ; and rides in Triumph into the other
World. And when we are engaged in
tliele honourable Exercifes, and proving'
the moft formidable Evils to be tolera-
ble ; are we Infignificant all this wdiileo>
Thus to teach Refignation and Great-
nels, and appear in the heights of Paf-
five Glory, is, I hope, to live to fome
purpofe. Other Performances, I grant, are
more agreeable ; but poffibly none more
iifefuL Befides every one has not this Try-
dv Sometimes^ the Senles are worn'

0/ OLD AGE. 185

up, and the Materials for Tain are (pent,
and the Body is grown uncapable of being
pleafed, or troubled in any great degree*
To relieve you a little farther ,• give me
leave to add, That the more we fink into
the Infirmities of Age, the nearer we are to
Immortal Youth. All People are Young in
the other World. That State is an Eter-
nal Spring , ever frefli and flourifhing.
Now to pais from Midnight into Noon
on the fudden ; To be Decrepit one Mi-
nute, and all Spirit and Adivity the next,
rauft be an entertaining Change. Call
you this Dying? Iheabufe of Language !
To fly thus (wiftly from one Extream to
another ,• To have Life flow in like a Tor-
rent, at the lowefl: Ebb, and fill all the
Chanels at once ; This mud be a Service
to the Cafe in hand. For this Reafbn old
People will go ofiT with Advantage. At
their firit Arrival they feem likely to be
more fenfible of the Difterencc. They feem
better prepared to relilh Liberty, and Vi-
gour, and Indolence, than others. The
Hardfliip of their former Condition rewards
its ovvn Trouble. It burniflies their Hap-
pinefs, and awakens the Mind to take
laold of it. Health after Sicknefs, and Plen-
ty upon Poverty, gives double Pleafure.

In (hort, Phikhiis^ to be afraid of grow-
ing Old, is to be airaid of growing Wife,

N and

i86 0/ OLD AGE.

and being Immortal. As if we could be
happy too (oon ! Pray what is there in this
World to make us fond of? None yet were
ever fully pleafed with it. If the Publick
Interefl: was generally purfued, and Men
did their bed to make each other happy, it
would not do. Our Ideas of Satisiad:ion
can meet with nothing to anfwer them.
And as long as Fancy out-fliines Nature,
and Thoughts are too big for Things, we
fliall always be craving. I could draw up
a Scheme of Happinefs, if I could have it as
eafily, that fliould Mortifie the moll: fortu-
nate Ambition ,• kill Alexander with Envy,
and make C^efar pine away at his own Lit-
tlenefs. And do we Imagine God would
make an Appetite without an Objed: ?
Mufl we be always wifliing for Impoliibili-
ties, and languiih after an everlafting No-
thing? No, Ph'ilehvj^ the Being of Happi*
nefs IS more than a Dream. There are En-
tertainments which will carry uptoDefire,
and fill up all the Vacancies ot the Mind,
But thefe Things are not to be met w^ith
here. One would think we (hould be glad
to go upon a farther Difcoveiy,- and that
Guriofity ihould almoft carry us into the
other World. Happinefs is fure well
worth our Enquiry. Who would not try
the moll unknown Paths in fearch of fo no-
ble an Objedt ? Who would not look into ali

Of OLD AGE. 187

the Regions of Nature ,- travel over the
Sky, and make the Tour of the Univcrfe
And can we then be forry to fee our Voyage
fixt, and ftart back when we are juft Em-
barking ? This is to be over fond of our Na-
tive Country, and to hang about Life a ht-
tle too meanly,

PhiL I thank you. I perceive my Ap-
prehenficns were unreafbnable. Age has
ho fuch formidable AfpedJ, as I fuppoftd.
I am now convinced, that if the other parts
of Life have been well managed, this will
prove tolerable enough.

> '

N 2 . (5 F

O F

PLEASURE.

THat Pleajure, preclfcly confidcr'd, is
an Advantage, muft be granted by
the moft fevere Philofophy : 'Tisthe prin-
cipal Intendment of Nature, and the fole
Objed: of IncUnation. Every thing Good>
is fo far defirable. And why is it (o ? Be-
caufe it affords a Satisfadlion to him that
has it. The only reafon why Behg, is
better than Not Being ; is becaufe oi the
agreeable Perceptions we have in the firfl:,
which are impoffible in the latter. With-
out Pleafure either in Hancl^ or in Remi^iH^
der ^ Life is no Bleding, nor Exiftence
worth the owning. Were I fure never to
be pleafed, my next Bufmefs fhould be to
univijh my {h\i, and pray for Annihilation.
For if I have nothing which delights me
in my 5m^, the very Senfe of it mud be
unacceptable ; and then I had better be
without it. He that can prove himfelf
Something , by no other Argument than
Paifiy will be glad to be rid of the Coriclu-.-
fion. For tofuppofe that Mifcryis prefer-
able to Not Beings is, I believe, the wildi^^

N 3 ell

ipo 0/ PLEASURE.

pft Thought that ever entred the Imagi-
nation. Avery fliort Fit of Torture, and
Defpair, would convince the mofl Obfli-
nate: Now though there are Degrees of
Happinefs or Miiery, there is no Mideile
between them. A Man muft feel one or
the other. That which fome Philofophers
call InMence^ is properly a State of Pkiz-
fure. For though the Satisfadion may be
fomcvvhat Drowfy, yet, like the firfl Ap-
proaches of Sleep, it ftrikes fmooth and
gently upon the Senfe. To return ,• 'tis
fleafitre , v^'hich is the laft and fartheft
Meaning of every reafonable Adion. 'Ti§
upon this Score that the Husband-man La-
bours, axnd the Soldier Fights, and all the
Hazards and Difficulties of Life are under-
gone. Wealth and Honour, and Power^
as Topping as they feem, are but Minifte-
rial to Satisfatllon. They are fuppofed ta
furnifli a Man's Perfbn, and fix him in a
Place of Advantage. They feed his Ap-
petites, and execute his Will, and make
him valuable in his own Opinion, arid in
that of his Neighbours. Thefe Services
th"y promife at ieaft, which makes theni
fp earneflly defired .• "Tis Pleafure^ which
reconciles us to Tain, Who would fub^
mit to the Nauieouihefs of Me^kine^ or.
tiie Torture of the Surgeo?j ; were it not for
the Satisfaftipn of receiving our Limbs,

• ' ■ ^^ and'

0/ PLEASURE. 191

and our Health ? Pleafure is purfued where
it feems mod renounced, and aimed at even
in Self-denial. All voluntary Poverty,
all the Difclpline of Penance, and the
Mortifications of Religion, are undertaken
upon this View. A good Man is content-,
ed with hard Ufage at prefent, that ht
may take his Pleafure in the other World.
In ihort. To difpute the Goodnefs of Plea^
fure^ is to deny Experiment, and contra-
did: Settfation^ which is the higheft Evi^
dence.

But there needs no more to be faid in re-
commendation of Pleafure. The greatefl
danger is, leafl we fhould value it too much.
The Seafon^ the Ohjed^ and the Proportion^
are all Circumftances of Importance : A
failure in any of them fpoils the Entertain-
ment. He that buys his Satisfadtion at the:,
Expcnce of Duty and Difcretion, is fure tor
over-purchafe. When Virtue is facrificed
to Appetite, Repentance mud follow, and
that is an uneafy Paflion. All unwarrant-
able Delights have an ill Farewell and de-
ftroy thofe that are greater. The main
Reafon why we have Reftraints clap'd up«
on us, is becaufe an unbounded Liberty
v/ould undo us. If we examine Religion,
we {hall find few Anions forbidden, bur
iuch as are naturally prejudicial to Health,
to Reafon, or Society. The Heathen
N 4 Pli'?.

Philofophcrs, excepting fome few of the
Cyrenaicks ^ and Epicureans^ were all
agreed in the folly of forbidden Pleafure,
They thought the very Queflion fcanda-
lous ; and that it was in effed: to difpute,
whether 'twere better to be a Man^ cr a
Beajl,

The genera! Divifion oi Pleafure, is into
that of the Mind, and the other of the Bo-
dy. The former is the more valuable up-
on feveral Accounts. I fliall mention fbme
of them.

iji. The Caufes of thefe Satisfadions
are more reputable than the other. Corpo-
real Pleafurcs are comparatively Ignoble.
They feem founded in Want and Imper,
feclion. There mud be fomething of Un-
eafmefs to introduce them, and make them
welcome. When the Pain of Hunger is
0nceover, Eating is but a heavy Entertain-
nnent. The Senfes are fome of them Co
mean, that they (carce relifh anything, but
what they Beg for. But Rational Delights
have a better Original. They fpring from
noble Speculations, or generous Adtions,-
from Enlargements of Knowledge, or In-
ftances of Virtue ; from fomething which
argues Worth, and Greatnefs , and Im-
prove me nt.

xJly. The Satisfadions of the Mind are
pore ^t coii?niand« A Man may think of

a

O/' PLEASURE. 193

a handfom Performance, or a Notion^
which pleafes him at his leifure. This Enter,
tainment is ready with little Warning or
Expence. A fliort Recolle(3:icn brings
it upon the Stage, brightens the Idea, and
makes it ffiine as much as when 'twas firft
ftamp'd upon the Memory, Thoughts,
take up no Room. When they are right,
they afford a portable Pleafure. One may
Travel with it without any trouble, or In-
cumbrance. The Cafe with the Body is
much otherwife. Here the Satisfaction is
more confin'd to Circumftance of Place,
and moves in a narrower Compafs. We
cannot have a plcafant Tajle or Smelly un-
lets the OhjeB and the Senfe^ are near toge-
ther. A little Diftance makes the Delight
withdraw, and vaniih like a Phantofin.
There is no Perfuming of the Memory, or
Regaling the Palate with the Fancy. 'Ti%
true, we have fbme faint confufed Notices
of thefe abfent Delights, but then 'tis Ima-
gination, and not Senfe, which giveth it.
1 grant the Eye and Ear command farther,
but ftill thefc have their Limits. And be-
fides, they can only reach an Objed Pre^
fent^ but not make it fo. Whereas the
Mind, by a fort of natural Magick, raifes
the Gholt of a departed Pleafure, and makes
jt appear without any dependance upon
Sp^ce^ or Time, Now the almofl Omni-

prefence

194 Of PLEASURE.

' ' -n - -

prefence of an Advantage , is a Circurn-
(lance of Value ,• it gives opportunity for
Ufeand Repetition, and makes it fb much
the more one's own.

3^/y. Intelledual Delights are of a nobler
kind than the other. They belong to Be-
ings of the higheft Order. They arc the
Inclination of Heaven, and the Entertain-
ments of the Deity. Now God knows the
choiceft Ingredients of Happinefs j He can
command them without difficulty , and
compound them to Advantage. Omnipo-
tence and VVifdom, will certainly fuinidi
out the Richeft Materials for its own Con-
tentment. 'Tis natural (or every Being to
grafp at PerfedJion,and to give it felf all the
Satisfadions within Thought and Power,
Since therefore Contemplation is the De-
light of th^e Deity^ we may be afTured the
Flower and Exaltation of Blifs, lies in the
Operation of the Mind.

To go no higher than the Standard of
Humanity. Methinks the Satisfactions of
the Mind are of a brighter Complexion,
and appear with a diftinguifliing Greatnefs,
There is nothing of Hurry and Miftinefs in
them. The Verceptions are. all clear, and
(lay for Pcrufal and Admiration. The
Scene is drels'd up like aTriumph, the Fan-
cy, is Illuminated, and the Shoiv marches on
v/ith Dignity and Scare, If the Senks have

any

0/ PLEASURE. 195

any Advantage, it lies in the Strength o^
the Im predion. But this Point may be
fairly difputed. Whcii the Mind is well
awaken'd, and grown up to the Pleafiires
of Reafon, they are flrangely affedtiog. The
J^uxury of Thought^ feems no lefs than that
of the Valate : The Difcovery of a great h^
ventzon^ may be as moving as Epicurifm.
The Entertainments of P/^/<? were as high-
feafon'd, as thofe of Apichis. And Archi-
medes^ by his Behaviour, (eems to have
palled his Time as pleafantly, as Sardana-
paltis. The Charms of Authority, madeC^-
to aver, that Old Age was none of the moft
undiverting Periods of Life. And in all
likelihood the Victory at Vharfalia^ tranf-
ported Ccefar beyond all the Delights of the
Roman Comt.

The Stn&s feem not to be built llrong
enough for any great Force of Vleafurc. A
fudden Excefs of Joy has fometimes prov'd
Mortal, 'Tis as dangerous as Gun-powder,
charge too high, and you fplit theBa rre].
It flames too hard upon the tender Organ,
and ftupifies more than pleafes. To look
upon the Sun flrikes us bhnd. Thus a glo-
rious Appearance from the other World,
has often over-let the bed Men. Nature
fiink under the Correfpondence, and was
too weak to bear rheLuflre of theObJecS:.

The

ip^ of PLEASURE.

The Body was not made to be Mafler in
this Affair. This may appear from Self-
denial, which has a Mixture of fomething
agreeable. 'Tjs a Pleafure to refufe one.
To arrefl: an importunate Appetite, to /i-
lence the Clamour of a Paffion ,• and repel
an Aflault upon our Virtue, is a noble In-
flance of Force, a handfbm proof of Tem-
per and Difcretion. A brave Mind muft be
entertained by furveying its ConqueftS) and
being confcious of its Sovereignly. And
thus by frequent ReAllance , and generous
Thinking, the Forbearance grows an Equi-
valent to Fruition. And that which at hrfl
was almoft too big for Oppofition, is at
Jafi: too little forNotice. Thefe Satisfadtions
of Reftraint,are afairProof of theD/y?i;^5/^«
of Soul and Bor!y. And that we are made
up of fbiTicthing greater than Matter and
Motion. For that Atomes fliould difcipline
riiemfelves at this rate, check their own
agreeable Progrefs, and elap one another
under Hatches ; is very unconceiveable.
Atomes don't ufe to be fo crofs as this come^
to. Pleafure, of what kind foever, is
nothing but an Agreement between the
Objedl and ihe Faculty. ThisDefcription
well applied , will give us the true
Heiglit of our feives, and tell us what fize
we are of. If little Things will pleafe us^
we may conclude we are none of the

biggcft

of PLEASURE. 197

biggeft People.Children are as vveil known
by their Diverfions, as their Stature.Thofe
Satisfactions which require Capacity and
Underdanding to relifli them, which either
fuppofe Improvement, or promote it, are
of the better fore. On the other fide ; To
be pleaftd with Gawdinefs in Habit, with
Gingles and Falfe Ornament in Difcourft
with Antick Motions and Podures, is a figri
that the IncUnations are Trifling, and the
Judgment vulgar and unpoiiiVd. There
Ihould be fbmewhat of Greatnefs and Pro-
portion, and Curiofity in Things, tojufli-
fie our Appetite. To be gain'd by every
little pretending Entertainment, does but
Ihew our Meannefs.

'Tis (bmewhat furprizirfg to obferve
how eafily we are fbmetimes engag'd, and
one would think, when we were Jeaft In
Humour. For the purpofe. Here's a Man
that has lately buried his only Son, and is
embarrafs'd with Debts and Difputes in his
Fortune : How comes it about thtit he is Co
airy and unconcern'd on the fudden > No
longer ago than this Morning, he was ex-
treamly fenfible of his Misfortune ; what
has made him forget it in fo (hort a time >
Why nothing, but he isjud chop'din with
a Pack ot Dogs, uho are Hunting down a
Har e, and all Openhg upon the Fiew. The
Man needs no more to change hisPaflions.

This

ipg 0/PLEASURE.

This Noife has drown'd all his Grief: He is
Cured and made Happy Extempore. And
if it would laft, 'twas fomething : But alas,
'tis quickly over. 'Tis a Happinefs with-
out a Fund : 'Tis no more than a little
mantling of the Spirits upon ftirring : A
Childifii Exultation at the Harmony of a
Rattle, \t proceeds not from any thing
rich or folid in Nature : 'Tis meer Levity of
Mind, which fnatches him a little from his
Mifery. The Caufe of the IntermiiTion is
uncreditabie. The Entertainment is not big
enough for the Occafion. 'Tis true, thp
trouble is remov'd, and foiar the Point is
gain'd. But then the Satisfadtion is fb Fan-
taftick and Feveriih, that the Cure it felf
is an ill Symptom, and almofl: worfe than
the Difeafe. Upon the whole, I think, we
ought to be concern'd, that (uch Trifles
can provoke our. Appetite : And that wo
may be tofs'd from one State to another,
by fo weak a Motion, The truth is, as we
manage the Matter, our Diverfions are of-
tentimes more uncreditabie than our
Troubles. However, fmce Health is kept
up, and Melancholly difcharg'd by thefe
Amufements,they may be tolerable enough
within a Rule. But to purfue them with
Application, to make them our Profeflion^'
and boaft of our Skill in thefe little Myfte-
ries^ is the way to be ufelcfs and ridiculouso-

The'

0/ PLEASURE. 19P

The Being of Pkafure, as things flandxit
preftnt, is very Precarious. Not to men-
tion any other Inconvenience, it lies terri-
bly expofed to the Incurfions of Pain. And
when theft two Parties happen to meet,
the Enemy always gets the better. Pain
is a ftrange domineering Perception. Jt for-
ces us into an Acknowledgment of its Supe-
riority : It keeps off Satisfadions when we
have them nor, and deftroys them when
we have them. The Prick of a Pin, is
enough to make an Empire infipid for the
time. The En^^l of Vleafure is to fupport the
Offices of Lifc ; to relieve the Fatigues of
Bufinefs ,• to reward a Regular Acftion ,
and encourage the Continuance. None
are allowed this Privilege, but fuch as keep
within the Order of Nature. 'Tis true, it
becomes the Greatnefs of theDeity,to work
by the mod comprehenfive , unvariable
Methods ; and therefore Satisfadion is ry-
cd to certain General Laws, which it is in:
the liberty of Man to abufe. And when
this happens, the Force of the firlt Decree
is notfufpended. God does noc think nc to
alter the Courfe of Nature, and break
through a Chain of Caufes, to puniih every
Mifrtianagement. The Senjes turn upon
Capacity and Proportion, not upon Jufncs
and Property. For Inilance , He that
fteals a pinner, may tafte it as well, as if

It

2CO Of PLEASURE.

it had been his own. If things were other-,
wife. Virtue would have no Tryal. But
let every one take heed, not to make bold
with the Divine Eflablifliment, nor riot in
the Liberalities of Providence. All Excef-
fes and Mifapplications are Ufurpations of
Pleafure, and muflexpedian after Reckon-
ing. A Man will be fure to pay for them in
Repentance, or fomething worfe.

F I N I S.

Date Due

PRINTED

IN U. S. A.

i